Erna Hoch - Sources and Resources (1993)
Erna Hoch - Sources and Resources (1993)
Erna Hoch - Sources and Resources (1993)
- - ,-
- -
--~~--
SOURCES
AND
RESOURCES
'
ERNA M. HOCH
Erna M. Hoch
Published by
BOOK FAITH INDIA
416, Express Tower
Azadpur Commercial Complex
Delhi-110 033
(INDIA)
First Indian Edition 1993
Publisher
ISBN 81-7303-011-1
Rs. 400
Printed at
Ram Printograph
Delhi-110 051
EDITORIAL NOTE
Note on spelling:
"I" as in "see"; 1
"a"
Consonants: "c"
tch, as e.g. in "chit"; "Q."
hard,
unaspira ted d,
no exact equivalent in English;
~"
11
slightly nasal n, often between two vowels; "n = slightly
nasal n before g or k; "n"
approaching the sound of
"ny" as e.g. in "onion", usually before or after "j";
"~" = sh, as e.g. in "she"; "s" = also sh, but slightly
more hissing and harder ("dental") than "s"; "t" =hard,
unaspirated t, no exact equivalent in Englis.h; "~h"
hard aspirated t, no exact equivalent in English.
11
Cover illustration:
VII
TABLE OF CONTENTS
EDITORIAL NOTE
v
XI
FOREWORD
PREFACE
ANCIENT INDIAN PHILOSOPHY AND WESTERN PSYCHOTHERAPY
Introduction
Healing and salvation
The teachings about the causes of emotional
suffering
Ways of overcoming the three evils
Master and disciple
Aims and effects of the Indian path
Literature
/
13
14
16
18
21
24
27
29
31
37
52
57
64
65
67
67
73
74
75
79
81
84
91
95
101
121
126
131
1 37
147
157
VII I
159
1.
2.
3.
4.
Introduction
Process and aim of "creation"
Name and form
The process of estrangement from the origin
of "creation"; yoga as the path to "re-union"
5. The role of images in meditation
6. The Indian world of images in the light of
psychiatric experience
7. Conclusion
Literature
163
164
169
171
173
178
182
184
COLLOQUY
1.
2.
3.
4.
5.
6.
CRITERIA OF REALITY
185
186
193
196
203
212
223
225
1 Anxiety
2. Speech
3. Anxiety and speech
Literature
233
235
240
247
249
295
296
297
299
303
250
251
255
260
263
282
293
307
311
315
IX
BEHAVIOUR MODIFICATION: FROM COMPULSION TO FREE CHOICE
L. Introduction
2. The level of sheer habit and drill
3. Compulsion versus freedom of choice
4. Spontaneous outflow from an inner core
5. Modern research on yoga
Literature
319
320
325
331
338
344
352
355
XI
F 0 R E W0 R D
The author,
great
religious
and
philosophical
tradition,
worked
for
tes as well as functioning as a village doctor for illiterate peasants and herdsmen of the Himalayas. Her Western
sources are the European medical tradition and the existential philosophy of Martin Heidegger with which she came
into contact through Medard Boss, who had introduced Heidegger 1 s
thinking
into
his
existential
psychotherapy
( Daseinsanalyse). Erna Hoch was able to use the Western
sources
her
of
work
philosophy
as
doctor,
and
psychiatry
psychiatrist,
as
resources
for
psychotherapist
in
for
creating
the
images
to
fit
their
capacity
for
by
her
them as fruitful
clients,
sources
in
Europe
and
India,
using
for colloquy
conception
and
at
the
same
time
strengthen
India's
creative
world-making
potential
of
consciousness
XII
conscious,
Brahman),
divine
is
the
or
cosmic
only
true
consciousness
reality . It
(Maha-Xtman,
creates
in
the
undergo
permanent
metamorphosis
of
appearing,
being present for a time and vanishing into the unknowledgeable ONE,
that
it
"is
not".
Which
"gestalt"
is
"is"
produced
nor
depends
the
of
the
so-called
(Castaneda)
human mind:
human
reality
our
of
is a
consciousness
own
con-
builds
inter-subjectively
and
thus
it
is
life
of
suffering
(as we
use
the
word
therapy
not in a curative
nowadays),
"duh-kha" makes us
of
higher
that
as
separate
our
we,
true
self
ONE,
the
this
liberation
are
or
one,
is
the
the
self
at
the
i.e.
This
is
end
goal
not
of
of
the
we
very
identical
very
in
salvation
From
consciousness
Brahman.
(moks'a)
that
of
individuals,
(atman)
Maha-Atman
The realisation
levels
but
long for
( duh-kha)
per-
realise
core
with
of
the
suffering,
our
lives.
identical with
the
individual Ego, which is a product of the ego-maker (ahamkara), but rather that it is one with the universal creative potential mediates liberation,
union can be achieved by
reflection
on
individual
i~luminated
This
human
insight.
reality.
become aware
a
dream
worlds.
that
state,
In
higher
this
which
states
every-day
produces
of
consciousness,
common
changing
reality
is
like
appearances
as we let dreams
we
of
pass,
XI II
representation of
the
creative potential
is named Shiva; the force (energy) of the permanent metamorphosis of phenomena between birth and death is named
Shakti. Man can approach the Divine according to the mental
faculties given by the state of his development and by
his
individual
characteristics.
Thoughtful reflection,
study of the scriptures, intellectual insight is the path
of
Jnana-Yoga.
To
permanently
address
himself
in
love
(or
in other religious regions to Vishnu) is the way of BhaktiYoga. Self-realisation in selfless (non-egoistic) practice
of good,
core of
leading
the
same
goal
of
stepping out of
the circle
individual
matured
to
differentiated
reflecting
understanding of man,
in
a
his
religious
personal
such
images
( nirva."na)
God
inheritance.
or Goddess
towards
the
life, world,
aim
the
is
salvation as given
Whether
or whether
man
he
believes
transcends
ONE beyond
any
the
presenting
same,
single
in
any
"gestalt"
itself
in
XIV
various
forms,
depending
on
the
developmental
state
of
consciousness.
This
developmental
state
of
consciousness
is bound
to
determines
illusory
images
of
reality. It also determines the level of autonomy in selfrealising one's own way ( sva-dharma) or being dependent
on a tradition of belief systems, of doctrines, of various
religious schools (churches in the West).
India is the country with the highest individual freedom
for one's very own independent, even asocial
cending social boundaries and norms)
(i.e. trans-
way of self-realisa-
not
published
here
deal
with
specific
psychiatric
problems.) The Indian concepts of suffering, sorrow, anxiety, ignorance and the Indian way of overcoming them by
a fruitful cooperation between master (guru) and disciple
are compared with Western psychotherapy. The Indian concept
of states of consciousness in waking and dreaming demonstrates to us our own restricted Western tiew of everyday
wakeful consciousness as the only one. Similarly, we broaden our perspective with regard to the concepts of time
and the "Kairos", the right moment, by learning what
Indians
reality
think about
compared to
readiness
to assimilate
them,
be
xv
used for a fruitful development? We learn something about
the difficult problems of translating and interpreting
philosophical Sanskrit texts into European languages as
a prerequisite for a serious comparis~n of Heidegger's
terminology and Indian concepts. We become aware of the
meaning of and conditions for an intersubjective exchange
in colloquy in interdisciplinary and international discussions. Thus, the reader will finally close the volume enriched by the wealth of what Erna Hoch tells us.
Zurich, August 1990
Christian Scharfetter
Professor of Psychiatry
Research Department
University Clinic of Psychiatry
u r i c h
PREFACE
years.
Against
this,
truths,
mere
span of
20
years,
just
pointing
i.e.
on
rigidly
and
even
compulsively
adhering
which the best-known ancient philosophers laid down hundreds or thousands of years ago, one would at any rate
be justified in handing on their wisdom throughout the
ages,
without
any
concern
for
Indian
scr:.ptures
the
changing
courage
on my
to
times.
search
This,
in
the
own
an
that;
undertaking
it
means
of
this."
whenever
only
ask whether a
to
this
they
kind.
"No.
would
It does
not
categorically
mean
claim,
remember
I
met
one
him,
Shri
was
Krishnamurthy
the Sanskrit
who,
at
professor
particularly
the
at
time
the
when
Institute
Neuro-Sciences")
at
Bangalore
and
thus
was
working
even
meanings
single word
(S)
that
can
have
anyone who
so wide
approaches
spectrum
them is
of
free
to
in
as
meanings to which
me,
the
criterion
for
grammar,
phi loso-
not be open."
accepting
some
sacred
text
interpretations,
it were and
one's
is
find
horizon
valid
for
whether
widens
an
one
new meaning,
through
individual,
can
"grow
with
new revelations
life
also
it"
as
in it,
as
experience.
applies
of
And
what
course
to
view,
one can
30 years ago,
is as true as what I
and
through
similar stage.
"Alright" one
as
the ancient
role.
with
now
scriptures
But aren't
your
may
life,
you
experience
happen
argue,
"we
hr& e
to
link
psychiatry
arrived
admit
are concerned
trying
in
to
that
"time"
at
as
plays
far
no
psychotherapy?
30 years,
not only in
terms of theories,
but
of
course,
psycho-analytical
is true!
approach
is
now
seen
with
quite
bit
for
use of
individuals
The increasing
the
out
30
tl:ie
sum
shifted.
of
by
the
but also
World
1)
for
however,
to
and
look
emotional
at
Classification
Health
Much
the
mental
only
International
years!
all
total
One 'has
the
of
Organisation
greater
concern
revisions
Diseases
during
for
disorders
two
worked
these
20
child-psychiatry,
above
taken.
about
her
So,
clearly
why
show
read
professional
the
what
direction
this
shift
experience
20,
10
or
even
only
5 years ago?
To
time
and
counter
when
this
started
psychiatric
been working
still
am
India.
1 956,
in
mostly
India
bringing
experience
for
referring
must
explain that at
together
Indian
in my writings,
about
to
the
philosophy
had already
is therefore
psychiatry
in
outside
these
argument,
mental
"lunatic
hospitals,
asylums",
and
as
even
they
what
were
went
still
on
inside
called,
was
---------
1978,
ICD
9.
~ormation
by which
India was
swept
-~long_ ~_fter
the
local
One
therefore
finds
the
that,
the
there
papers
were
contained
this
even
at
to
including
discussions,
in
mental
health
services
volume
the
the
in
was
written!
government level,
periphery, e.g. by
district-hospitals
by creating mobile
are
re-organising
their
mental
health
services
is,
however,
not
the
only
argument
in
support
written
years
about
ago.
psychiatric
What
one
experience
has
to
in
consider
India
is
gained
that
20
India has
or
sector
is
initially
touched
by
any
innovation
of
views,
beliefs,
attitudes
and
life-style
which
writ ten,
experience
could
with
two papers
already
look
in this collection
back
very "backward",
on
5 -
6 years
largely illiterate
Ut tar
some
these
of
Pradesh.
idea
of
people
--
doctor.
level
and
also
-----the
"De~ak~laj f1a
paper entitled
the
At
------ -- -
The
of
development
shows
what
at which
expectations
11
gives
found
they had
______
Muslims,
and
..
what
~-
observed
..
..... and
--"----~------.
,_-~
experienced
amongst
....,_____,,.,.,....
~~---
--..---
continue
only
distant
to
be
the
prospects
problem
for
of
the
the
masses
day
that
or
perhaps
still
have
11
to be '~bsough_s_t!P to P~_:_
A further reason why even what
t ry
psyc h ia
that I am
technique
1 5
not
not
likely
concerned
within
the
to
be
with
field
of
have
written
"out-dated"
any
so
scientific
psychiatry.
soon
theory
What
about
is
tried
-~~~---
--=-~~-----
.P~9fe~_?j.,ona~--~E.~ity is a
basic view
of life and
in particular
- .......... ._ --'-' .-, _...
...... -_-.- ...
l-.. of human ..e~~~e~
.
-.i--.-c--.-=-,,....,.~
which
though
valid
- . --- - -
in all
- ___ ....__,..._.._.....;c-....,___
-_..-...,;:a.....
..........
,...~-----~-:"
si tnations
-~;~--.- G'&-.~----..c.-..-.:-
~-:.--
-y:-
...,._..aur- .,..,
(;. D ,~
riv":.~\
p_ ~ ..\W
'-\JO llO r
-, .ir- "r-a0
1,. 14 A. t:.i
or _k1r
to find in the ancient Indian scriptures and then to illustr ate_ w{t)1_g~l}lP~~-s. __ fJ:o.rn_.my
ff"'
"t:_
particular significance as
all
list
of
every
psychiatrists,
travel
attend
agency
and
conferences,
doctors,
give
including
guest-lectures,
go on research fellowships or even complete their "interneships" in Indian cities as easily as they would have travelled to the nearest town in their own countries 30 years
ago.
Some of my publications (not those contained in the
present volume!)
to what appeare9
"Transcultural
were amongst
in
the
late
Psychiatry".
the
earliest
fifties
In
under
continental
contributions
the
name
Europe,
of
the
profession
much
later
and
has
only quite
recently
role
of
"spiritual
preceptor",
Much
of
the
aliveness
and
spontaneousness
would then have been lost. It thus seemed to be more appropriate to allow each piece to keep it~ own identity and
to describe the situation in which it was written and
the occasion it was meant for. Where there were significant
"overlaps", they have either been eliminated in one or
the other instance or summed up. A synopsis allows to
compare and link up references to one and the same topic
made in more than one paper. An (S) in the text indicates
the terms and topics concerned.
One
question
was
how
to
arrange
the
sequence
of
the
to
tear
apart
At
the
first
dates
of
pieces
sight,
origin,
that
for
are
though
this
closely
instance,
it
was
related
seemed
likely
in
quite
plausible
moha",
on
which
scrutiny, however,
_understood
and
preG~ding
the
gathering.
they
first
part
is
based.
11
Bhaya,
On
close
appreciated,
three
In fact
have
its
to
content.
it
papers
needed
written
the
"build-up"
earlier
for
the
of
same
my
own
process of maturation.
A deviation from a ~purely chronological order has therefore only been made as far as "Indian philosophy and Western
psychotherapy"
for
an
is
concerned.
encyclopaedia,
is
of
This
article,
factual,
adequately
concise
serve
form,
to be spread o:it
as
an
presents
of
the
in greater detail
type
It can therefore
introductory
most
wri.tten
informative
summary
themes
which,
that
are
KELMAN
(New
thought,
making
York),
with
particular
psychotherapy
similar
during his
in
"wavelength"
deeply
and
his
Zen
keen
human
greatly
interest
Buddhism,
and
venture,
stimulated
in
also
was
my
on
work
pondence in between.
Medard
amount
in
BOSS
of
1956
field
who
ultimately
responsibility
for
my
and
HEIDEGGER' s
the
(Zurich),
also
for
philosophy
of
my
getting
and
psychiatry
his
and
own
starting
great
out
to
India
acquainted
with
application
psychotherapy,
bears
has
of
Martin
it
been
to
one
wa~
in 1978, it
the organisers of the "Zurcher Gesprache", a small intercul tural and interdisciplinary group, with a bias towards
14th/15th century Italian hum~nism, but also towards HEIDEGGER's Daseins-philosophy, thought of inviting me to
one of their meetings. This was a welcome opportunity
to delve again
after a longish interval
into the
ancient Indian scriptures and bring out, in more detail
than in the earlier papers, important correlations, analogies and connections, not only with my own field of work,
i.e.
psychiatry,
but
also
with
other
burning
problems
V. . tANGEN
(Diisseldorf/Ascona)
encouragement
received
from
Prof.
E.
GRASSI
(Munich\
of
Psychology
at
Gurukula
Kangri
Vishvavidyalaya,
teachers
and
students
of
University
Departments
of Psychology in India.
The
in
last
two
papers
to
their
response
seminars
they
arranged.
in
this
requests
In
my
participation
contrast
to
the
other
in
papers
10
which
aimed
at
promoting
interest
in
and
understanding
long apprenticeship
in
India,
my
views
on
tradition
certain
and
at
aspects
the
same
of
their
time
own
to warn
phi losophica 1
them against
too
first
8),
was
shorter version of
ready
for
as
this
early
volume
as
(papers
due
1 982,
to
it
to
after
meet
my
Dr.
return
Klaus
to
Switzerland,
SEELAND,
up
at
that
that
time
happened
lecturer
on
at
the
ETH
experiences
in
in
Zurich.
India
At
only
first,
seemed
his
to
interest
relate
to
in
what,
Soon
with
I
and
found
about
am very
out
that he
is also deeply
concerned
"the sources" of
Indian wisdom.
Moreover,
fortunate
"resources"
with
to
have
regard
to
found
books
this
and
him a
man of
many
their
publication.
D. KANTOWSKY, of Konstanz
in
collection
of
papers
at
last
presented
in
neat
are
Research
Psychiatry,
word for
only
also
due
Department
Zurich,
he
Prof.
the
Ch.
SCHARFETTER
University
shares
For
my
this,
of
Clinic
this volume.
because
to
of
the
for
fore-
he
is
interest
in
the
two
fields
of
this
volume,
during
his, repeated
of
activities
my
visits
and
not
to
personally witnessed,
India,
least
some of
of
all
the
scenes
because
for
Konstanz
(West
Germany)
and
for
the
final
typing
of
11
the
manuscript
to
Gabriella
PAPA,
student
of
psychology
at Zurich University.
My
thanks
i.nterest
their
road,
of
course
Switzerland,
country,
by
are
most of
all
who
and
also
have
to
due
all
faithfully
my
late
those
in my
supported
years
those
me
ab-
Last,
but
their
innermost
ting of
my
not
thoughts
least,
and
wish
feelings
to
thank
within
of
human
nature
and
those
who
experience
all
my
have enriched
insight
into
life
in India.
First version
May 1982.
of
"Preface":
Baba
Darya
Din,
Kashmir,
13
ANCIENT INDIAN PHILOSOPHY AND WESTERN PSYCHOTHERAPY
Introduction
To
include
an
article
on
ancient
Indian
philosophy
and its analogies with Western psychotherapy in an Encyclopaedia of the Psychology of the 20th Century - or in this
present context to publish a whole volume of papers on
this subject
is something no one would have thought
of 20 - 25 years ago. Nowadays, however, in Western countries, one finds oneself almost flooded with Eastern teachings,
yoga
systems
and
meditatfonal
practices,
and
in
14
one of
area
to
ancient
to
Indian
discovers
India"
is
the
by Medard BOSS
in German already
eines
psychotherapeutically
philosophy
in
Psychia ters") ,
but
( 3a)
(under
1959
which
useful
book
"A
ideas
which was
the
has
title
only
in
Psychiatrist
published
"Indienfahrt
recently
become
really popular. The author, who in 1956 and 1958 had spent
a
few months
orientation
in
India,
was
thanks
particularly
to
his
open
to
Daseins-analytical
the
ancient
to
Indian
HEIDEG-
association
care)
the
held
theme:
of
in
practitioners
summer
"Western
1967
therapy
in
at
and
medicine
and
Elmau
(Bavaria)
Eastern
wisdom"
Apart from representatives of Zen Buddhism and other Far. Eastern teachings which - earlier than their more original
Indian
in
sources
Europe
had
gained
( DUERCKHEIM
influence
{ 4a, b, c) )
and
on
psychotherapy
u. S. A.
the
{KELMAN
(8a,bc,d)), Western psychiatrists, philosophers and theologians who had gathered valuable experience
figured
amongst
the volume
now,
to
the
issued
on
speakers
the
during
basis
this
of
it.
in
India
meeting
(BITTER
also
and
in
(2)).
If
the
literature
in
this
marginal
field
of
psychology,
an
attempt
ancient
is
Indian
now
to
be
traditions
made
that
to
are
present
some
compatible
of
with
to
integration
into
psychotherdpeutic
practice,
actually
course,
cared
for
in
and
be
considered
this
served
case,
is
as
the
not
meaning
"psyche"
just
"psychotherapy".
which
system
of
has
to
be
machinery
15
What
the
Undifferentiated
All,
into
which
ultimately
What
is to be sought is a
the
split
into
subject
and
object.
The
appropriate
to
worldly
possessions,
beyond
all
passions,
of
the
individual
life-history,
tracing
or
even
behaviour
modification
through
suffering,
the
the
drill
causes
of
are
comparable with
to a
they
are
not
meant
to
bring
healing
to
sick minds
to
help
considered
philosophy,
as
person who
heal thy,
by
Western
but who,
seen
standards would
in terms of
be
Indian
to find
16
salvation for his soul by transcending this very environment.
the
to
origin
particularly
for
FREUD,
FREUD
of
in
Indian
1
h uman
suff erii:ig
separation-anxiety
the
primary
mother's
body,
in
teachers,
anxiety
that
too,
and
While,
(S).
experience
philosophical
more
however,
generates
anxiety
the
Indian
philosopher
perceives
and
and
differentiation
regard
to his
origin
of
in
the
the
individual
"All"
leads
creature
to
with
duality
and
2, 7
( 11
c)) .
In
this
anxiety
from
which
there
this
"play
of
Maya",
i.e.
"of
that
which
is
in
his
experience
of
isolation,
again
seeks
for
feeling
of
being
are
securely .sheltered.
is that all these
quite
does
securities he
not
tries
What he
immediately
brings
suffering,
but
loss of
that
apparently
relations,
only
reality,
for,
he
passions,
ideas
and
aspirations
falls
prey
to an
additional
evil,
and
by
as
the
striving
which
the
them
world
and
as
by
the
temptations
striving
for
of
that
an
"unreal",
which
is
illu.sionary
more
permanent
17
and
more
his
concept
Indian
4,2
"real"
of
2).
Again
the
"pleasure
writings
b))
is
one
finds
i.e.
reminded
of
principle",
particular
"preyas",
(11
called
(in
one
if
FREUD and
in
ancient
UPANI~AD,
KATHA
and
2,1
the
pleasant,
that
which
brings
/
"really
good",
Children and
good"
is
having
sought
turned
"insight"
that
f cols
after
their
into
which
is
worth
the
by those who,
sight
their
inward
own
as a
and
impermanence,
"reality
course
of
thus
cannot
principle"
of
human
the
maturing
in
with
principle"
person,
society,
themselves,
even
be
"culture
development,
"pleasure
the
or
simply
in
this
recognised
equated
with
FREUD's
in the
principle" which,
and
to
take
which
interest
necessarily
if
gained
s"reyas" in Indian
gradually
the
"really
having
have
11
pursued.
the
consequence of
thus
being
former;
should
of
have
be
the
the
place
child
their
and
fitting
subordinate
to
that
"V?hich
and monitor,
its
the
the
constant
innermost
conscience,
"atman"
connection
thanks
with
the
the
inner
ruler
highest
power-of-being
looks
life
as
there
if
are
the ancient
moments
of
in which
man
has
on
the
other
possessions,
fame,
warning
call,
he
hand,
following
love,
security etc.
may
possibly
his
have
to
suffer
the
anxiety,
2)
the
to
be
carried
away
by
the
allurements
This
(S),
of
this
the "slaying
18
cretely
in
the
sense
of
"suicide".
It
looks
as
if
the
BOSS
( 3b)
poj nts
out
when
he
designates
suicide
and self-mutilating tendencies in his patients as a "bearing out in the wrong medium".
Psychotherapy devoid of moral values would at any rate
be
quite
unthinkable
to
according
to
Indian
tradition.
not
in
Of
terms
the
continuously
shifting
currents
of
fashion
again
nor do they
negative
much
existentialist
rather
fundamental
is eternal and
in
the
colouring.
of
is
implied
distinction between
deepest
sense
What
"real"
is
that which
and,
on
the
"all-that-is"
and
thus
also
unites
one
in
love
with
all other creatu~es and, on the other hand, all that d~vid
es
and
creates
permitted
to
to
discord
use
3),
some of
"Seirisverlassenhei t"
that
which,
HEIDEGGER' s
and
we
may
( 6)
be
leads
"Seinsvergessenhei t"
if
terms
( S)
- or possibly having
power of Being.
Ways of overcoming the three evils
The point in his life at which man perceives the warning
call
of
his
"atman"
can
lie
at
a skin, who
a~parently
hav~
quite
different
stages.
never -~?i~_lly
carried
out
~ir
~
the
( s).
( 1 0) )
way
approximately
"brahmacarya"
or
time
the
to
towards
turn
in
then
worth
the
having
in
his
the eternal,
having
after
youth
in
learned
so-cal led
the
worldly
as
citizen.
of l.ife.
period
duties
involutional
entangled
G.
of
as
in busi-
'JJ
,.,OJ,...
pf>'...., ,.
t,..A/Z 5
some[;~$ fPM~ i
remain jf M ''fUJil<; _ 1
others again
in
--~-~
however,
ha~f
blind,
death.
betore
is
decade,
and
his
i.e.
the _second
~e~_!_,.~z;d
to
phase
profession and
corresponds
f~r
--
sixth
abstention
proved
householder,
ness
his
in
and
"g:hast:ha"
inward,
leads
that
continence
Normally,
which
"jR r
forces,~/
to spiritual
r:-oflii
ulf' 1
/\~
/
~f}(,r- .St:
'f/A ,.
cf. (cX1
,-s/J
'
{)
1
lb"" \~
'
about a mental disorder; on the other hand, however, this ll~~6ll' qP - .
f
T'JO 7.;.f ~
J>(Jd f-' ~ (
becomes iJC 1lif
0ftJ5 \
possible,
the
supposed
to
degree
be
the
incarnations.
Certain
"being
the
thus",
present
existence,
particular
his
path
falling
unifying
he
prey
links
to
which
.
f ruit
one
of
efforts
differences
personality
decisive
has
to
to
with
the
world
his
origin.
human
the
in
the
being
in
his
of
the
to
to
reach
(The
earlier
choice
order
and
are
it,
constitute
for
in
in
made
which
of
are
take
succeeds
escape
from
again
original
the
meaning
methods
are
recommended
by
which
man,
according
to
in
this
life,
the
aim
of
becoming
one
with
the
Ultimate.
One finds,
all
in
however,
Chapter
unlike
14)
the
sketching out of
customary
typologies
(above
typology which,
in
the
West,
~.!:~13 ~
c'll
/vt~f.J
20
does not only take into account certain physical and mental
criteria,
of
but has
the elements
which
as
that
Ayurveda
also
its
foundation
are
basic
builds
up
the
varying
for
all
its
medical
mixture
creation
and
system.
on
One
(=
/
Jlj.S
1~
"#76V ~
j,/J-,,114::_)
,;J jt.{l)/>
(:1~..i:Jl.AyP,
f!l-ii
c.
<;,cJ
II
(S)
ciple".
"tamas"
material
sense
as
"substance"
the
heavy,
grossly
material,
or
"prin-
earth-bound
..jp~)
in a
c h emical
element", what is implied is much rather a
11
of
In
modern
"matter",
terminology,
"energy"
and
the
one
might
forces
that
thus
keep
speak
the
two
in equilibrium, but also in constant transformation. Accord.ing to the prevalence of one or the other of these
ments",
the
person
concerned
is
characterized by
"ele-
certain
for
certain
types
of
food
and,
quite
generally,
he
risks
and
practices
are
open
to
him
for
living
in
this
,-:-f~N7~
{jp,
IJY ~
S
/."
fJ-?Of::f'~ b
yo {.
5G~7..J
f!7JG.
The
People
C:f
~ferent
of
life,
parti cplar
are
probably
in the West.
branches
on
the
serve
or
(ha ~ha
body
a
that
and
at
sufficiently
broad
following approaches:
that
type
yoga
are
suitable
particular
known
for
stage
nowadays
even
classifications.
over
of
lines,
the
deepening
the development of
of
and
also
the
inner
refined and
pra~a
yoga> ,
view
others
( dhyana
sharpened
yoga)
intellectual
which
one-ness
with
the
Ultimate
is
to
be
reached
in
disciplines
almost
this
world
(karma
bring about
imperceptibly,
yoga).
While
transformation
others
are
some
very
of
these
gradually,
characterized
by
the
21
as
"side-effects" as it were,
but
that,
dissipations
and
if at all,
others.
used
on
the
contrary,
by
way
of
charitable
service
to
What
all
ancient
rather claim as
an
of
and
purification
guidance
by
an
scriptures
not
only
recommend,
expert
the
"guru".
the
If,
but
any path
"All",
in
is
this
present context, we take a look at ancient Indian philosophy within a psychological-psychotherapeutic framework,
a comparison between the relationship of this teacher
to his disciple and that of a psychotherapist to his patient or his training candidate suggests itself. In India,
this
The
is
already
touched on by BOSS
( 9a, b, c)
( S)
22
If,
as
in
it
certain
were
father,
texts,
one
reads
"everything"
for
his
mother,
brother,
that
friend,
at
child,
at
first
sight
think
"guru"
which
times
deity,
might
the
disciple,
perhaps
even
his world,
of
is
means
his
phenomena
of
certain
the
circumstances,
other
of
these
The
enter
roles,
"guru" will
completely
allowing
the
rather,
into
one
aspirant
to
see and use him, the "guru", exactly in the way that corresponds to his immature needs. The exercises and disciplines imposed on the aspirant, whichaccording to his parti---------- -- cular nature may be of a quite different type and which
at times may appear t;-;_mply quite brutal_f_r~~trati~~
--:--___
these
immature
attachments.
The
to be overcome on
last
relation-
the path
towards
term
"guru" -
frequent
in
leads
beautiful
"guru".
in one of
Sanskrit
is
from
sometimes
darkness
characterization
Nevertheless,
what
may
to
of
be
light".
the
just
which
int::_::-.I?:::ted
This
is
function
as
as
of
important
a
a
for
irruption of
unaccustomed
light,
on
his
spiritual
exposure
to
only
to
"guru"
which
the
has
the
best
intuitive
aspirant
way
that
she1 ter
overwhelming
extent
this
arrived
lead
he
can
him
concerning
in
his
onward
him
and
from
blinding
to advance
reasonably
is of course
knowledge
has
can
to
the
an
forces,
cope
point
development
from
it,
and
at
and
at
it is a
matter
23
to be
pay
him
lo es
often
not
accept
him
to
other
the
very
grant
person
principle
high
anything
certain services
quest
some
demand
himself.
He
may
assistance
in
"The
fee!
for
need.
"guru"
to
What
a
is
of
course
or he may re-
fellow-aspirant
valid,
or
however,
is
should
that
ce".
an
"he becomes
In
modern terminology,
instance
of
"imprinting"
or
identification,
though
influence
does
not
the
fit
avoidance
of
in with
the
keeping
of
cool
distance,
as
the
the
Western
The
Eastern
an authority,
"guru"
can
permit
himself
to appear as
--------,
...
--
ing
----
tor
so-to-speak 11penetratTng--Tnto___the
wi 11
not
awaken
in
in
any
him
way
that
violate
which
is
or
disciple",
suppress
already
the
~im,
present
in
"guru"
but
only
him,
as
from
give
teaching,
forces or,
as
forces
who
has
his
ever
own
had
exper~ence
instructions
about
that
the
exercises
latter
and
i~
other words,
connecting channel,
to
close
flow
towards
does
impart
not
wise
in
form and at a
24
that,
own
in
his
"guru"
turn,
and a
he
whole
owes
his
lineage
transformation
of
teachers,
and
and
abilities
physical
that
heal:\th,
make
high
including
certain qualificat-
demands
not
absence of all
only
on
malformat-
regard
to
the
latter
postulates,
one
gains
the
pre-
ha~~_._!;2ecome
or:~J-ea=?!...
fuller
gI_eat_o.bs.ta.cj..es
spiritual
This
kind
of
aberration,
'~gurus"
of the modern
which
one
can
note
in
some
tends to confirm a prejudice raised against Indian philosophy and religion in Western quarters much earlier,
that
is
in
own
an
always
salvation and
argument
only to the
to
the
the
he
life of
the
of
to
promote
this
view,
re-incarnation
( S),
directed
true
on
of coming close
the
him or
conditions
rather
of
"saints",
which
but
according
to his
his
he
to
so
As
not
also
which
instance
is
that
he
salvation
if
life
has
one's
point
chance
at
al truism.
critics
accepts
imposed
selfish,. only
by his
best
humbly
been
favour
theory of
laid down
has
in
very
unlikely
namely
religious disciplines
that
have
deserved
by
25
his
previous
the
way
really
have
burden
of
hand,
incarnations,
prescribed
the
his
for
and
him.
possibility
fate
by
thus
patiently
Accordingly,
of
relieving
no
follows
one would
someone of
the
On the other
means
to
exert
favourable
on his
own
any
"good
deed"
would
simply
more
less
no
or
affect
Wf!Y
his
in
dream,
the
the
but
same
real
much
way in which a
fate
rather
of
the
simply
dreamer can in
figures
involved
~hem
uses
as
in
actors
do
good
not
deeds
stimulate
in
he
One
does.
him
will
magnanimous
will,
have
or
the
purpose
of
self less-action,
humble
thus
dispenser
attitude
not
of
on the contrary,
man
back
merely wish
to
imagine
gifts
keeping
but
oneself
and
proudly
charities,
as
but
one
due to the needy for giving one an opportunity for perfecting one's own capacity for self-sacrifice.
For the average human being, an aim well worth striving
for is the challenge of the BHAGAVAD GITA ((1 ), in particular Chapter 12)
It
comes
love
for
quite
one's
close
fellow
them
to
do
unto
the
Christian
command
of
to
you".
you would
the necessary sensitive openness and perhaps even vulnerability which this
Western ideals.
The
of his
human
~
tically,
or
being,
however,
who
through
"taking
care
without
remaining
---
----------=-----~--.._.__,__
having
conscious
to strive much
6f
sch
- ,. ,. __
--~-"'
,. . ,_, _ .~-c;c.oc
--""-
-=---~
in this direction
endeavours,
attains
the
26
capacity
of
for them.
respect
taking
care
of
others
and
is
the
of
"being
there"
Buddhist characterization
of
the
"bodhi-
sattva", the saint or wise man who renounces his own sal vation,
to
help
other
be.inqs
who
are
still
so as to be able
wanderinq
about
to
however
on
which
based
to a great extent -
cealed
and
scriptions
ultimately
~ne
Buddhist
finds,
hardly
mentioned
by
of the
perfected
human
wisdom
is
later
commentators,
being
as
"man
defor
if
this
brief
sketching
out
uf
ancient
Indian
and
m~y
the
living
tradition
aerived
from
them,
~!_C:_<?ntact.
!10~,
still
they
lead
to
greater
more
than
reflection
is the case
about
ancient
27
LITERATURE
(.1 ) BHAGAVAD GITA:
( 7 ) HOCH, E. M. :
28
i'----...").(7) HOCH, E.M.
(contd.):
r
--:::::i
(8)
KELMAN, HAROLD:
(9)
NEKI J.S.:
- ~ ( 1 0 ) TA I MN I , I K :
(11) UPANISADS:
29
BHA YA,
SOK.A, MOHA
Anxiety, sorrow and delusion in the ancient Indian scriptures and their significance for the origin of illness
This paper is closely associated with the next one,
i.e. "Desakalajna". The first drafts of both were worked
out during 2
3 weeks of winter vacation in December
1966/January 1967, spent at Almora, where ever since 1962
I had occupied a smal 1 cottage up in the forests, first
continuously for about 1 1/2 years, later only durirr'g
holidays or in between different assignments. It was there,
facing the Himalayan snows, that I first studied the Upani~ads
and other ancient Indian scriptures with persistent
effort. The notes which I had compiled during these studies, eventually a whole system of index-cards, came in
very handy for the task I was facing, namely to prepare
a lecture based on the ancient Indian scriptures for a
'meeting of the "Stuttgarter Gemeinschaft Arzt und Seelsorger" with the theme: "Western Therapy and Eastern Wisdom"
and, at the same time, to write a contribution for a volume
on "kairos" which Prof. Harold KELMAN (New York) was planning.
In ancient Indian tradition it is said that one has
no right to teach or proclaim what one is not implementing
in one's own life. With regard to this, I was put to a
strange test just after working intensively on these two
papers:
At the end of my vacation I travelled back to New Delhi,
where at that time I was working as Visiting Professor
of Psychiatry and Head of a newly established "Department
of Psychiatry" at Lady Hardinge Medical College. On reaching the small town after about an hour's walk I had to
settle some matters with my landlord. Meanwhile my servant
kept my seat in the bus occupied and also placed my luggage
on its roof. He assured me that he had found a safe place
for it and that it would be well covered against the
threatening snowfall or rain. After the bus had rattled
down the steep mountain road for a few kilometers, a change
in the purring of the engine indicated some trouble, and
soon it. came to a complete standstill. Fortunately, as
we were close to a major bus-stop, a substitute vehicle
could be provided without too much delay, and the passengers were asked to board it. An icy wind was blowing,
and one was eager to settle down in the second bus as
quickly as possible. Still, I remembered to check whether
my luggage was also being duly shifted, and saw a coolie
lifting my "holdall" (a big canvas wrapper used to hold
the "bedding", which at that time was still a "must" for
travellers on Indian railways,
at least in the cold
season!) onto the roof of the substitute bus. As the roof
of the stranded vehicle appeared to be empty, I concluded
that my second piece of luqgage, a fairly big sui tease,
had already been transferred. All the same, an awkward
doubt and restlessness kept bothering me during the 4
5 hours' journey down the rocky slopes and round the
sharp hair-pin bends.
As we were of course late, there was no time to waste
at the railway station down in the plains. The little
30
31
first
sorrow
sight,
or
may
appear
suffering,
to
be very trivial.
delusion
are
after
all
Anxiety,
problems
of
so
that,
in
order
to
explore
and
explain
them,
he
this,
one
might
argue
that
an
"encounter",
even if it is to serve the purpose of pointing out differences, c~2f11.Y_ .take- p_l~~~-- ~n ~a_ ___ ~mo~_._gro_~nd. Thus, i f
we find something that, irrespective of the coordinates
of
time
and
space,
this would
perhaps be the subject most suited to bring to light certain fundamental features of human existence.
---
____
.-~------_,
__
rew yea-rs7'
___...--.-~-----
in __ IiartilJ.-lar, as a cc.~-~quence
view
of -
m~~;have
again
1) The
paper was written for the meeting of the "Stuttgarter Gemeinschaft Arzt und seelsorger" in summer 1967
at Schloss Elmau
Bavaria with the theme "Western
therapy and Easte;n wisdom". Published in "Abendlandische Therapie und ostliche Weisheit", ed. by W. BITTER,
Klett, Stuttgart 1968, pp. 234 - 160.
32
~~inking
ahd the average experien~e of every-day life.
Unfortunateix, these are -A~--~t~~~-_:;~~~~e time truths that
nowad_~Y,-~_,}.!L}.E~_lts~_~f, ~z:id~r the pressure of increasing
to
follow
up
the
image
of
man
in
the
later tradition
in this pro_cess,
by
which
for
mankind
avoiding
and,
is
a.nd
troubled
overcoming
and
the
them.
means
It was
recommended
my
hope
that,
-~-~
while
doing
so,
c:::o_f!!~- -~-~<?-~.~--
might
some
....
formulations
philosophical
foundation
~5'E~~P~Y~shg_~h-~~P~.J:.ic ~understlr:td_ing
~n9ian
--~~--_::---.:;,,,_-_,
Futhermore,
..~-,
c_-::::
hoped
.--
_--~
that
might
be
able
to
hand
back
the West,
as a
al 1
that
of
this paper,
.I
can present,
Eveu those from the West who have been acquainted only
very
and
briefly
religion
and
superficially
will
know
that,
with
in
Eastern
stark
philosophy
contrast
to
the
and
recognition
in
this
material
world,
one
of their essential features is renunciation of the pleasures of life, of pride in action and of attachment to worldly
possessions, fame and success.
One of the formulations best known in the West is per-
~ I)
I
fi' ..-(
h~p;-that
in
whi;h-L~~a--13~~~-C:!.-;hii~--preac:h_i_~g- h~_s--tir:t
JG
iJf
is
suffering;
the..
the
old
is
suffering;
-Pal:.ti
anq _ the
( 1 3) "Birth
disease and death
33
are suffering; contact with unpleasant things means suffering; separation from what is pleasant also brings suffering i failure to obtain what one wishes and aspires for
is suffering; the
bod~
_penci~g,
.... relinquishi1:.~,
leaving
behind
Jf'I
11."'
ing;
craving
genera t es anger (annoyance ) ; annoyance and 6'
anger bring along deception (delusion); delusion leads
to confusion of memory; from this confusion of memory
( 1 0):
stroyed, the whole man will perish. That man, on the other
hand, whose senses are well controlled, moves about amongst
the objects of this world free from attraction and repulsion and, being master of himself, reaches inner peace.
In this inner peace, he experiences the extinction of
all
suffering,
establish
as
he,
equilibrium
whose
within
heart
is
calm, can
(Chapter
himself."
easily
2,
v.
-~
/>J/~
62 - 65. )
One
may
late texts
~.Y.~e
have
noticed
that,
in
these
two
,!__~s-~':.":_d
tjV~ _
f~ -~\"
r1(g\j
re la ti vely
~. p.i ~ ;:/'~~ ~
ft} . tjl'- _-.)
on th"
of
_t_h!'
__ hY__pass
ion, craving for enj 9yr_ner?-_!:.,_ ~~ger_ -~nc;l__ gr~e_e_d, wh~~e "anxi-
t'
A~
f-J
,ttr
ety 11 which in the ti_tl~ ~f this co_nt_r,:_i'b
__ ~_~()?
__ :'~~u_p.:__:_~
,
ici-li""
1
first place, is not mentioned. One can of course, in the -~~r.,
rt
characterised
of
passions
as
the
and
consequence
uncontrolled
of
the
greed.
violent
The
fact
.-~~-
--
....
34
traits of
human existence,
so that
~), ~~~
~~\~
~t
be recognised.
any rate it seems meaningful to me that
1
l"\]> \n the Upanisadic texts which are estimated to be consider-
older,
~Y~~{l'
~~(9-~~\..-
~OA)~\
tt-1
more
~
by
way
of
personal
In
one
of
teaching.
experience
his
sermons,
than
Lord
philosophical
Buddha
gives
an
..
'~ "~~
after
heir
having
in
r}JIJ.t\(,'.J,k 309/.310):
J'J> ~
relinquished
his
due
place
of
prince
and
the
~. 8~
I 1) ~ 'J::I fi>
to fixity of mind!
He is seized with mortal fear and
.. " to overcome which he would"
go forth to
~S.L- ~terror
N rl(\~ 'V the lonely
ii}\. o~~ abide the
tombs
night
-OrJS
in
the woods,
through
in
out
those
under
the
places
Of
trees
and
horror
and
to
( ( 1 0),
starts with
and
fro,
Chapter 1 ,
had
v.
mastered
28-30) ,
that
on
the
describes to his charioteer, Shri Krishna, in.a very drastic manner all
the
somatic
signs
of anxiety:
( S)
"Seeing
there
is
horripilation;
the
Gandiva
(his
bow)
slips
..." .
""""""-=-~=
"'t
35
If
now we
also
c.ss~
$-.j~fl-if9 _
three main evils: anxiety, sorrow, delusion, which I have sEl,J, "(. ~
chosen for the titl~ .of my contribution, can be related, ~I ft1'ltp.~
in the sequence mentioned, to different levels of that .,tDrv' f.A'_tcf"J>.
which, in modern Daseins-analytical language, we might 0 ~s._~~
perhaps
''.S_~vergesSenheit"
term
(S l,
i.e..
condition
t y 11 Grippe
d b y t h'is anxiety,
something
to
e ven
some
to
or
human
other.
can
resulting
attachment,
evidently
never
be a
of
~eptive
is
misconstrued
as
"reality",
man
thus
.
II
moves away f rom t rue "B ei.ng
by a further step and falls
---rt one
~~~~~~~~gical
"bhaya",
categories,
one
might
roughly
say
that
,;~-k~<
--~~f' f~~l~g~-or
a;--------r---
---~--
-----
4_- - -
---
--~--,.
-~--
I-',--
--
--'!
---
------.
- - . : .. ,
..-~---
-------..._
three
in
levels
p S '-1~
t-lii'~
~~
>
Indian
more
or
terminology,
less
some
analogous
correspond
to
the
three
.n~
"14".
/.it~
fiV ~G,S
~~s"'~
~S
:3:P
,.._
world
:lJ ,7~
lasting and
'
~
t\ /l f'}{l
be~
:S
-{~ '- ~
being,
knowledge,
The
j)~ ~-ti 1
ID
~I
<Q;1
A.,/ fD
if
...
36
like__::_~
"soka" which,
term_s
sphere
!;.YI?~- of
of
a~d
"raj as",
person
who
of "sattva".
one may now
mostly
characte.~~:!__ by
is
object,
strict avoidance
"~haya"
as
in
fact
is
befalls
pr~~o_minance
the
often
done,
that
turning away
from
life
at-
hostile
of
to
this
'only
type
in
of
course
certain
are
traditional
be
found
Indian
frequently,
writings,
however,
but
not
also
On the other
the
originally
One
Power-of-Being
into
the
multiple
by
the
the
"creator" and
illusion
of
that one
material,
is
supposed
dualistic
to
reality,
transition
and
on
the
self-awareness,
way
not
towards
only
for
higher consciousness
the
eternal,
universal
incorporated
in
human
pulling
oneself
being a
separate individual,
and
hardened
enables
man
together,
existence.
bearing
a
out
Only
the
discipline,
condition
process of being
become
one
with
the
universal
of
purified
passions,
Self
once
hope
to
syllables
least as
far
be
of
as
able
the
to
show
terms
"bhaya"
and
later
for
the
that
evils
the
root words
mentioned,
at
apart
37
going
astray,
also
(S),
they
hold
c.
possibilities. Like
indicate
in
themselves
quite
positive
that
any
crisis,
perishing,
beside
germ
the
risk
growth
for
of
and
--
2. Anxiety ("bhaya")
already
mentioned,
in
ancient
Indian
scriptures
to
duality,
from
the
to
original
man's
oneness
"second",
RA~YAKA
condition
of
with
Universal
the
being
separated
Self.
It
UPANU~AD
(1 ,
4,
v.
ff.
( 1 2b) )
it
is
reported
"puru~"
existed
alone.
This
primaeval
"person"
was
the same,
this creature,
enjoyment
through
else
(a
"second") ,
did
38
not
feel
UP.
1,
happy.
4,
v.
He desired
"Therefore",
3),
that
"one
does
there
so continues
not
feel
the
( B~H
text
should be an other
(i.e.
second
similar creature).
creature
itself
united
Out
inflated
couple,
of
this
told,
and
came
"this
man
body
to
then
is
double
divided
and
one
wife.
half
its
this
size,
that
product
"Therefore",
of
himself,
of
into
so
we
like
two.
are
half
of
all
other creatures
that
propagate
this
myth
of
"creation"
(see
footnote
3)
on
the
II
it
is
rather
( "atman" or "puru~")
it
reassures
and
consoles
itself
by
arguing
that
is
no
"second";
nevertheless,
at
third
stage,
find
One
no
detailed
possibly
at
the
has
whole
to assume
problem
of
that
being
all
and
attachments
deserted,
explanation
and
to
situation
for
this
contradiction.
to realise
experience
which
by
the
world
oneself
again
in
nothingness
as
triggers
alone
off
the
search for becoming one with "an other" and thus perpetuates
the
finding
and
to
vicious
circle.
The
only
final
solution
lies
in
though now on a
higher,
more
con.-
oneself
one
with
scious level.
This
the
security
"All"
condition
also
has
of
extends
( 1 2 e)
provided
its
validity
by
knowing
not
repeatedly
the
dimension
stresses
that
only
in
the
in space,
of
it
time.
is
the
sense
of
but obviously
KATHA
Lord
UPANI~AD
of
past
39
and
to
future,
become
Again
of
one,
one
in
that
Jesus
the
to-morrow,
with
whom
one
has
can
where
to-.day. and
New
Testament
Christ
is
"
( Hebr.
the
1 3,
8)
we are assured
is
not
only
the
creature who,
by
knowing
All
to
as
himself,
'
the
"brahman"
one who
does
or
"Isa",
dep~nd
not
is
on
himself
often
referred
anything,
is
not
disfi.nct manner
"The individual
soul becomes fearless only when it obtains firm and peaceful ground in that invisible,
portless
assumes
Reality.
the
Whenever
it
(i.e.
similar
manner
Yama,
the
UPANI~AD
(KATHA
that
difference,
he
who
himself
other
and
sees
any
"brahman 11
the
creatures,
is
God of Death,
or
even
condemned
4,
any
to
1 0 ff.
( 12 e))
duality,
between
between
meet
explains
himself
death
again
and
and
*
After
in
having
read
"bhaya 11 ,
which
i.e.
good
number
fear
or
of
impressive
anxiety,
is
texts
considered
and
of
being
split
(rom
off
the
divine
origin,
lines
in
of
Him
"prAr:ia",
the
breath
shines
the
of
Him
KA'fHA
(brahman,
of
sun;
in
UPANI~AD
this
life),
for
case
the
fear
( 6,
of
( 12
e)):
characterised
fire
Him,
burns;
"For
as
for
fear
do Indra,
Vayu
40
If
one
searches
in
the
Sanskrit
Dictionary
(7),
4)
41
one
actually
anxiety,
and
finds
that
"bhid"
for
the
~o
two
roots
split,
"bhI"
for
fear,
to tear apart,
to de-
may
belong
to
language.
It might
just
thus be possible,
mentioned,
to
translate
but with
"separation" and
of
world
this
is
in the rather
"bhaya"
not
thus to assume
only
possible,
strange text
with
that:.
because
"fear",
the course
the
eternally
forth,
separate
as
entity with
creatures
that
amongst
*
It
now
appears
~pirit
this world in a
it
ed,
in
is
the
extremely
ancient
to me that if the
scriptures
in
to
point
which
out
this
those
texts
separation
and
in
its purpose.
easily be
Self,
and
and
necessary
and
meaningful
removes
the
and
condition
mistake
as
creation
separation
a
this
estranges
of
being
one
split
from
off
the
might
simply
that,
as
possible.
splitting
such,
it
ought
Many texts,
up
into
to
however,
individual
be
overcome
eternal
be
creation
as
quickly
creatures
is
necessary
is
for
inside
and
big,
eternal,
tain
texts
8, 4, v .1
instance,
often described
outside,
unborn,
(e.g.
the
as
smaller
unlimited,
B~H.UP.
highest
level of oneness,
4,4 v.
than
small,
bigger
without form,
22
than
is in cer-
UP.
to
up
and
"a dyke,
the
safe
confused
limits
amongst
of
this
themselves.
at
the
It
same
is
only
time
within
limitless!
42
Self
in other Upani~ads.
_,,Similar
(SVETASVATARA
( 1 2 e) 5, 9 ff. and 5, 1 3. )
How then is one to find one's -way in this dilemma between, on the one hand the necessity of bearing or "standing
out"
5)
(in
literal
translation
of
"existing"!)
this
and,
on
beyond
this
oneself
to
to state
(16,33
the
other hand,
sep\ration,
merge, with
the
paradox
(1)):
"In
the
to
perceive,
Well,
along with
the
challenge
world
one
the
ye
is
Gospel
shall
to allow
almost
of
have
tempted
St.
John
tribulation;
type
of
statement
about
anxiety
as
one
of
the
Upani~ads,
the
out
to meet and
and
hesitant
symbolic
(Chapter
but
help
hero
the
in
Arjun
28-30).
and
unimportant
much
stressed,
nature
the
of
hero
who,
of
Though
GITA
on
on
one
is
the
after
all,
is
only
man
as
such
hand
worldly
the
( 10)
anxiety
anxiety-ridden
all
is
BRAGAVAD
very
(S)
representative
1,
whole
this
the
transitory
concerns
other
doubting
hand
is
very
strongly
illusion
acceptance of
world
gives
ancient
and
deceptive
the
the
need
GITA
scriptures
and
for
its
appearances.
action within
special
renders
it
This
stress
the
position
on
phenomenal
amongst
particularly
apt
the
to
43
far
Sanskrit
present-day
have
translated
term
"bhaya",
Hindi
texts,
however,
which
in
by
are
one
Western
"fear"
or
by
of
still
finds
which
in
some
current
is
but
at
or
"fear"
7)
deri va ti ves
in
use.
another word:
languages
"anxiety",
"anxiety"
translated
times,
In
various
"vij ugupsa"
( s) ,
occasionally
"defence".
of
"vij ugupsa"
the
one
word
finds
means
that
"to
hide".
it
watch
For
If
is
in
follows
the
to
from
take
one
up
Sanskrit
derived
over,
"jugupsa",
one
care
finds:
the
Dictionary
root
of,
"a
etymology
"gup",
to
( 7) ,
which
protect,
condition
of
to
being
usually
points
something
to
something
pertaining
to
separate,
individual
in
particular
existence,
one
to
can
an
oneself
shell.
in
attitude
in,
of
keeping
anxiously
oneself
diffidently
in
one's
walling
individual
modern
psychological
sometimes
of
and
apart
shrinking
into
even
a
terms
as
"e"go
defence",
i.e.
an
psychotic-autistic
protective
capsule
in
condition
extreme
with-
drawal.
Where
anxiety,
which,
after
all,
not
only
according
also
philosophy,
according
is
to
modern
fundamental
teachings
human
of
condition,
existential
cannot
be
7) In present-day psychiatric terminology, "fear'' is usually meant to indicate a feeling that is rational and
is caused by a well-defined object, while "anxiety"
is used more in the sense of an irrational, all pervasive
and
objectless apprehension
and
uneasiness.
In
every day language the German "Angst", derived from
the same Latin root as "anxiety", can be used in both
senses. "bhaya", the way it is used in ancient Indian
texts, can also stand for both "anxiety" and "fear".
44
"borne out" openly, man attempts either to patch together
for himself a protective shell or to build up the illusion
of being at one
world.
the
This
next
through attachment
second
solution
chapter,
i.e.
is
the
to something
what
takes
discussion
us
of
to dwell
in
this
along
";oka",
little
to
i.e.
longer
upon the subject of anxiety and fear and to show how they
present themselves nowadays in Indian life.
In my psychiatric activity in India it
struck me
much
sees
more
patients
anxiety
ious",
frequently
states
Europe
elementary,
is one of
in
the most
not
i.e.
know what
frequent
one
undisguised
(S).
of
than
in
that
these
"the heart
it all
is
is
anx-
about!
complaints brought
not
only
fact
of
pal pi ta tions;
at least implicitly,
but
it
is
usually
understood'
through a
sensation
indicates an anxious
now
one
examines
the
circumstances
in
which
this
intensity,
being
already
one
alone;
have
finds
fear
of
indicated
three
by
as
basic
darkness;
using
situations:
fear
the
of
more
death.
fear
As
definite
term
"phobias",
as
secondary
products
being
limiting
phobias
but
should
actually
be
understood
show
in
detail
the
suddenly
different
life
break out
would
situations
lead
too
in
far
collected~
45
sticking
perhaps
the
out,
as
different
necessity of
from
the environment,
assuming for
or
awake,
the
only
one
who
sees
and
hears,
about
taking
care of
experiencing
loved
the
limitations
of
realm of one's
relative.
In cases
heard formulations,
one's
own
existence
of
this
own,
comes about by
have sometimes
the death
of
another
person
for
recognising
the
46
belief
in
ancient
religious
teachings.
It
may
be
that
anxiety
in which
is
so
high,
anxiety
is
is
that
likely
many
of
to break out
the
into
the open are so new and unaccustomed and come upon people
so
suddenly,
that
up
to now no
readymade
such
that
one
might
symptoms
or
at
successfully
use
them
as
brings with
voice of germinating
framework
of
it
behaviour:
(5
e)),
new
can
tolerated
patterns
club-life,
possibilities
anxiety
socially
of
new
of
be
silenced
or
even
social
noisy pleasures,
to add
sexual
the
TV-screen also!),
inhibitions,
social
and
the
within
respected
drinking
the
forms
(see
HOCH
have
by which
gradual
slackening
professional
of
ambitions,
even
it may
be,
any
of
which
self.
nowadays
One has
without
-
knowing
or
caring
all
what
few of
escape
aim
routes
from
the
the
the
by
taking
recourse
to
the
particularly
formulations
of
the
"a
se-
is perceived,
where
"an other",
dimensions.
classified
finds
as
amongst
This
is a
"manif orm
young
pathological
reaction
hebephrenia"
Indians
who
are
the
best
which one
first in
often
their
and
traditional
in what
wisdom
form
they
and
of
are no
behaviour
longer held
nor
respect
together
for
knowby
the
any
elder
generation.
In
slightly
less
obvious
manner,
perhaps
similar
47
one
common world
that
like
simply
denies
caterpillar
one's own.
describe
one
is
enjoy
in
it
so
existence
its
Within it,
cocoon
-
as
of
in
an
autistic
the ancient
aptly with
regard
to
world
of
Indian scriptures
the
dream-world!
Some
the
other
according
aspects
of
to
this
his
own
latter
will
and
situation
desire.
will
have
paranoid
patient,
on
the
other
hand,
cannot
find
i"s
him.
this
very
"other"
and
"the others"
that overwhelm
of-armour
of
his
own
autistic
world;
but
somehow
that
namely
his
"being-in-the-world"
"being-with",
more
he
wishes
raises
to
seek
its
voice
distance
and
all
from
in
the
it.
particular
louder,
Medard
the
BOSS,
in
the
schizophrenic,
in
particular
the
that,
paranoid,
the
in
particular
his
seeing,
right
is
either
insufficient
creating
meaningful
pattern,
he
is
"made
to
see
necessity
"being
from
shown
i.e.
ripening
something"
depending
others,
of
or1
mere
"reflected
and
from a
condition of passively
being
illuminated by others,
appearance
and
appraisal",
on
into
recognition
a
mature
by
human
being who can give their due place to fellow-men and creatures
in
his
actively
shaped
( "gestaltet")
view
of
the
48
world,
inside
whom his
for
illumination
out
by
and
texts
an
in
self
has
become
independent
the
ancient
the
witness,
source
is
borne
scriptures.
(See
HOCH
(e.g.
BRH.
UP.
many
own
that Hinduism does not - as is often maintained erroneously in the West - simply challenge one into proud self-perfection,
but
bending down
to
which
knows
the
before
an
all
5, 1 5
eternal,
worldly
is only a poor,
e)
concept
of
grace
almighty
and
(See
(12
g)
35,2
ff.;
humble
compared
and
knowing
KA'fHA UP.
SVETASVATAROPANI~AD
2, 23;
of
light,
illumination, seeing
secondary reflection.
MAHANARAYANA UP.
and
(12
KENOPANISAD
(12
h)
6, 1 4 i
(1~
f)
3,
1-12.)
One might now object that, for the Sanskrit and Hindi
term 11 bhaya 11 (S) and perhaps even for "gabhrahat" (Urdu)
(S)
which is probably derived from the root "gabh"
(abyss, steep slope, canyon) and thus indicates a situation
of
way on a
steep
slope
or
being
stuck
in a
lost
narrow
one's
canyon
being
"Angst"
the
separated
(German)
Latin
and
and
isolated,
other
root "ang"
but
Western
that
terms
(Greek -"agch"
that
"anxiety"'
stem
from
by
"angustus"
condition
of
though up
to now
in
being
I
Latin
can
j arnrned
in
have
not
also
be
between
been
understood
"two".
able to
as
Possibly,
find
definite
"ambo"
dual,
in Latin
double.
word "ama"
fright,
Can one
(What
(Greek
I
in Sanskrit,
derived from a
perhaps
"amphi")
have found
which
signifies
in the meantime
the
is
the
vehemence,
assume
that
this
is
the
origin
also
of
is
one
feeling
the
this
most
of
typical
connection
"thlipsis",
being
which
it
in
jammed
sensations
is
the
and
accompanying
interesting
already
narrowed
that
quoted
the
in
anxiety.
Greek
passage
( p.
In
word
42)
49
from
the
Gospel of St.
pressive
manner
"tribulation"
as
John
"Angst"
seems
to
(1 )
in
water
is translated in an im-
German
the
(while
whole
the
thing
English
down
some-
John 1 6,
v.
21 ,
giving
birth,
and
where
this
metaphor
is
utilised
for
fact
certain
further
having
being
them
got
stuck
unable
to
lies,
patients
who
transformations,
in
the
move
like
suffer
give
one
narrowness
either
forward
"paradise
lost",
from
the
anxiety
or
impression
of
of
or
backward.
the
birth-channel,
Behind
mother-world
of
constellations of
family and
society,
from which
they have been torn out prematurely and without due preparation.
Once
There
the
the
in
up
to a
of
giving
manner
the
healthy
original
nourishing
one's
of
lies
one 1 s
away
of
in a
back
without
causing
in
own
mother
self,
as
to
instead
11
is
immaturity and
lonely,
being able
"oneness"
open
oneself
"oneness
development
damage.
common world in a
of
by
going
heal thy
in
no
consciousness
awakened,
case
is
of
as was
the
receiving
however
letha.rgy.
child.
This
rendered
type
impossible
one
can
observe
way,
lity
and
sudden
care
and
for
others,
dramatic
that
at
least
in
minor
manner.
relieve anxiety,
A child
who
:i:s
often in
afraid
of
50
when she has to look after a baby; someone else may suddenly, though perhaps only temporarily, grow beyond his childish selfishness and anxiety,
has to be nursed.
~he fact that
which
is
can
also
also
take
indicated
(to separate,
related
anxiety
to
by
and
turn
the
for
the
derived
mark
good
etymology
to cut asunder,
"bhaya"
separation
of
and
the
crisis
positive,
root
"bhid"
the
root
"bh'i").
Apart
and
process
finally
"wise
discrimination".
One hardly need point out that the situation of remaining stuck in anxiety, as described above, comes very close
to what HEIDEGGER ( 4 a) presents in moving manner as
"the
condition
left
of
being
deserted"
in
which
"Dasein
is
"
of
the
possibility
of
misunderstanding
and
misrecognising itself through something else or from elsewhere" ("Sein und Zeit", p. 277). For HEIDEGGER, salvation
from anxiety and estrangement lies in the possibility
that in this extreme situation the voice of "Dasein",
its conscience,
or,
as
makes
HEIDEGGER
Humanism"
( 4 b),
itself heard as
formulates
it
later
challenges
man
into
the call
in
his
facing
Being
11
of
as
"care"
essay
his
the
"On
task
of
"shepherd
of Being" (S).
Though HEIDEGGER,
self,
had
no
scriptures,
as
detailed
these
knowledge
formulations
of
of
the
his
ancient
come
very
Indian
close
person
who
has
individual
fought
self
with
his way
the
through
universal,
to oneness
eternal
also
"guardian"
( "bhutapala")
or
"one
(''lokapakti")
(see
or
who
B~H.
UP.
"shepherd"
of
brings
world
(12
the
b)
4,4
v.
"all
to
22
of
Self,
( "anna"),
("loka"),
creatures"
ripening"
and
1,4
v.
51
manoeuvres
from
him
any
that
longer,
he
would
as nothing
not
be
willingly
ready
to
part
ISJ\VJ\SYOPANI~AD
in
according
not
as
to
which
distinct
the
((12
from
self
of
d)
man
"perceives
own
self
at
no hatred
(v.
7)
then
adds:
for
the
wise
man
this
all
is
Chapter
6,
v.
Krishna
as
an
everywhere
of
Me,
and
all
that
"What
beings
as
all
(S).
the
his own
beings
as
therefore he needs
delusion,
sees
statement
("vijugupsa")
who
The following
what
unity
sorrow
of
self?"
is
existence
In a
similar
ff.):
"He
"avatara" of
and
nor
himself
finds
wise
verse
perceives
one
there
and
6),
his
every being"
no defence and
manner
v.
who
the
sees
Me
(i.e.
ultimate,
the
Lord
universal Self)
do
of
looks upon
him"
or
"He
who
by
comparison with
which
cannot
psychodynamic
be
grasped
theories,
as
and
they
explained
lie
with
beyond
all
to by
recent
PATANJALI
times,
genuine
by
and
ultimate
acts
on
oneness
all
of
and,
in more
(3).
For
both
of
realm
in
which
to
them,
man
creation
coat-of-armour of
or
if
by
is
also
prefer,
stated
pertains
(9)
the
limitations,
we
GANDHI
with
Creator Himself,
"Yoga-Sutras"
Mahatma
non-violence
thinks
ual
in his
in
"vijugupsa".
perfect
the
New
to seek
the protective
love
of
Testament
this
kind,
( (1 )
I.
as
John
this
4,
18), "fear is cast out" not only from the person who practices
this
attitude,
but
also
from
all
those
who
remain
52
.
/ ka ")
3. Suffering
or sorrow ( "so
By now it is hardly necessary
some
thought
later,
on
of
to
anxiety
them.
the evils
confusion
Above
we
all,
sorrow,
ignorance,
already
have
of
and
any
already
to
devote
of attachment and,
as
anticipated
have
longer
our
reflections
aspects of
various
seen
man
that
in
for
some
support
and
then
attaches
his
looks
himself
to
in with
sense
of
power or,
as
one
occasionally
may
call
it "flight into reality", as is typical of manic or hypomanic patients. One perhaps has to stress that
of
attachment
possessions,
but
for
with
can
have
one's
instance
some
as
its
relation
also
activity
or
object
to
one's
role
not
beloved
exaggerated
or
even
this
only
type
worldly
human
being,
identification
one's
self-centred
depressive
himself
robbed of
"cathexis"
(see
HOCH
all
having
confronted
of
patient,
with
the
( 5 a)).
on
the
illusory
lost
his
other
hand,
one-ness
the
substitutive
experience
of
who
his
so-called
support,
utter
in other words:
is
isolation
sees
conscious
he realises
that,
comfort,
he
has
deprived
himself
of
the
real"! sa ti on
Daseins-analytical way of
not
thus
seeing things
of
has
course
in ancient
Indian scriptures; nevertheless, one can point out formulations in them that come very close to these modern Western
philosophical ideas.
As
and
was
stressed
suffering
"duh-kha")
(in
in particular
Buddhist
texts
by
Lord
Buddha,
usually
the unpleasant
brings
sorrow;
designated
as
Connection with
thus
sorrow
causes
suffering
once
the
connection
its
attachment
loss
has
and
to
53
be
given
makes
and
up.
one
to
any
Furthermore,
come
up
overcome
these
craving
for
resistances
against
human
all
possessions
and
frustrations
violently.
this
suffering
further
Thus,
in
its
deceptive
attachment
creates
turn
urges
again
securities
and
suffering,
man
to
positions
of
and
seek
for
power
and
aside
worldly
the
ancient
which
that
scriptures
literally means
modern Hindi
texts,
which
is
concerns,
as
in
it obviously
the
self
its
embryos
as
quite
"performing
"murdering
the
of
in
term,
is used in
self",
Upani~adic
meaning
of
killing
the conscie.nce,
11
bhri1Qaha-
interpreted
11
has
prey
This
It is probable that
and
the
( S)
MAHANARAYA~A UPANI~AD
ed
of
falling
characterised
however,
essential,
"atmaha tya".
"slaying
the
tya",
is
occasionally
inadequately
abortions"
Brahmin",
or
has
by
"murdering
even
the
less
same
of
plausibly
sign.ificance.
has
been
that
(S),
life,
this
at
to
the
process,
habits
makes
has
ought
to
the
himself
given
been
be
to
human
acquired
brought
proper
by
time
for
guilty
hi~
in
and
earlier
from
birth
incarnations
occasion.
He
stagnation
in
continuous
not
right
preferring
need
being
only
of
growing
who
resists
comfortable
and
becoming,
these "germs", but also of slaying the "atman", the conscience that challenges him into this process of ripening.
In
similar
Daseins-analytical
suicide
as
manner,
BOSS
understanding
"carrying
out
some
( 2)
on
the
of
man,
urge
on
basis
has
the
of
his
interpreted
wrong
level
11
54
laying
removing
aside
stood and,
symptoms,
of
something
something
that
that
puts
has
been
outlived,
up resistance,
is
for
misunder-
out
being accepted
on
as
the
somatic
concern
of
level
only,
total human
instead
existence
in all its horizons of understanding and all its possibilities of being put into action.
This tendency of man to misunderstand central concerns
of his existence in terms of the narrow horizon of concrete,
and
everyday matters
far
behind
see
footnote
the
the ancient
5-8),
the
the
(in
aim
is
below)
Indian
wise
solitude
who has
his
"Verily",
dear
(to
(S)
the wife)
and
again
for
UP.
to
kurz
was
before
his
thus
"zu
that
B~H.
In
Yaj navalkya,
hermit
German
something
thinkers.
man
of
activities,
greifen",
also
( (12
remain
known
b)
2, 4
withdrawing
old
age,
to
v.
into
teaches
his
not for
explains,
"the husband
the sake of
the husband,
is
but
the
husband)
not
for
the
sake
of
the
wife,
but
it
the
of
to
of
belonging
respected
caste,
enumeration,
but it
is
for
"all
one's
is
own
that
the
of
weal th,
whole
world
"Verily", he concludes
son,
all
the
is
sake of
dear
all,
the
Self should verily be realised, should be heard of, reflected on and meditated upon. By the realisation of the Self,
by hearing,
also.
mana,
11
a 11
this
is
known
K!?atriya
(warrior),
these worlds,
these
Gods,
these beings, and this all, are only the Self." (S)
55
What
is
becoming
of
c.
important
the
G.
Self
in
this
which
process
reminds
of
discovering
one
of
certain
and
ideas
withdrawing
psychic
energy
from
the
projections!
is
not
stand
in
fact
the
exist
for
the
that
their
service
of
own
sake,
and
that
they
the
Self,
but
perhaps
always
also
the
things of
all
_however,
material
the
objects,
senses
from
are
all
to
be
clinging
withdrawn
worldly
t.o
from
suffering
and
fear
and
can!
thus
also
can
give
text,
plained that,
holes
of
in KA'fHA UP.
through a
man's
((12 e)
4,1)
mistaken move . of
senses
were, opened
it is ex-
towards
the
outside.
A wise man who went deep into contemplation about immortality was
needed
senses
inward
per-mi t
one
to correct
(S),
to
where
hear
the
to direct the
Of
the
II
atman II
hidden
in
however,
necessity
of
this
to
who
tries
to
recognise himself
world
- as
is
often
escape
from
this
primary
case
in
schizophrenics
unused,
robs
and maturing,
phy.
and
Relating
himself
( 1 0)
serve
the
engaged
one
selfish
expressly
world,
( 12 d),
the
ephemeral
world,
and
it
that
is
all
but,
doing,
thinking of
to which
all
this
in
is necessary.
wonderful
according
possibility
dwe}ling
purposes,
states:
in without
reads
the
of
growth
to
of
its
initial
the
all
of
fruit
verse
is
renunciation
GITA
BHAGAVAD
action
(S).
of
should
If
- ,,_ -
changeful
UP.
in the
the
that will
be
finally
ISAVASYA
sphere
It should, however,
as
"whatever
the
Lord"
provide
56
ded
of
the
"Commit
psalmist's
formulation
it to pass" or of a
Romans
v.
14):
"Put
Psalm
trust also
shall bring
(13,
( (1 )
ye
very
on
5)
in him
and
he
passage
in
similar
the
37,
Lord
Jesus
to fulfil
Christ,
the lusts
thereof."
If we now take a brief look at the etymology of
and
11
duh-kha 11 ,
11
s'oka
11
very
is to any Indiar.
In
the
case
also
the
repressed
fever.
vegetative
anger,
"Heating"
are
types
strictly avoided,
accompaniments
referred
to
food,
drink
of
these
as
anxiety
and
"bukhar",
and
i.e.
medicine
are
of
facts,
he
prescribes
for
an
orthodox
the
prescribed,
patient's
again
in
request
terms
of
to
have
"hot"
is coolness,
or
suitable
"cold".
diet
What
extinction of
the
one
inner
accord-
to
or
recommendations".
"warm
even
in
someone or
his
human
send
each
The
other
simple
relationships,
"warm
greetings"
villager,
seeks
for
however,
someone
who
equation of
itself
the
suffering
possibility
for development
implies
into something
positive. Fire tempers and purifies the one who can resist
its
power.
exercises,
mental
a
hardships
process
heat or
The expression
"tapasya"
"heating
up",
for
yogic medi ta ti on
self-imposed
to
"hatching
physical
bear,
out"
also
in
and
means
brooding
according
57
in
order
to
hatch
out
the
world,
which
is
occasionally
represented as an egg.
Thus
the fire
thing that will deter and throw inLo pain and discomfort
only
the
immature
and
persistently keeps
hesitant.
He who
courageously and
can
also
this kind,
Testament
gends,
find. descriptions
of
paths
of
suffering
in
the world of
who has to lose all that he once called his own and finally
hi~self
has to humiliate
despised
the
occupation
banks
of
of
river
in
who
burns
order
to keep
promise which
presenting
"bhaya"
sorrow
the
second,
so
"~ka",
and
that
have proceeded
with
"moha",
we
would
closeness to "Being" (in German "Seinsnahe") in the direction of greatest "Seinsvergessenheit" (S),
helplessness
usual
and
most
rather
than
gained
the
and
common
mental
secondary
impression,
darkness
condition
or
not
even
only
India
an
emotional
their
are
not
yet
stirring,
or
capa~le
but
appear
at
least
tertiary
amongst
to
a
stage.
my
be
the
primary,
I
have
patients
but
that
to
any
disturbance
of
manifestations.
It
often
even
seems
that,
clinging
to
58
tance
for
they
them.
are
still
Though
caught
confidently
(SI,
already
up
in
economically
the
expecting
mentality
that
"sedentary",
of
somewhere
them,_ even
the
and
nomad
somehow
if they themselves
dwell
only
consequences
save
for
in
of
later,
present
one's
quite
comprehensive
survey
wholeness
pa'st,
of
the
own
moment.
action,
generally:
of
one's
present
own
and
Foresight
of
the
capacity
to
total
image
existence
future,
and
in
appears
its
to
be
anything,
assimilate. it
11 )
their experience
i.e.
and
inwardly
thus
do
hold
not
it
t--0gether
learn
from
things,
they
Indian
teachings
and again
more
fall
detailed
about
prey
to death
description
now
re-incarnation
seems
that
and
of
na
one
II o
( S),
renewed
gain
comprehensive
again
(For
attitude
see
aspect
of
"moha"
according
also
birth.
this . mental
and
anything
survey
of
the
is
precisely
the inability
world
and
one's
place in it. The Sanskrit word "moha", which one can best
translate with "loss of consciousness, stupefaction, confusion,
deception,
gone
a
mentally
11
root
group
of
( "rnuhu
11
77 i.
of
words
without
Possibly
words
condition
astray",
muh 11 This
"muhur",
suddenly,
the
(derived
is
same
that
of
derived
root
"muhurta")
root
from
and
and
"muh"
the
been
blinded
etymologically
serves
designate
warning
having
the
as
anything
preparation
"murkh")
occurs
also
to a
that
moment
that
(see
is also related
root
from
the origin of
transitory
or
p.
group
indicate
In
modern
59
Hindi,
in
this
"murkh"
family
is
of
stupid,
dull
words with
person!
We
thus
find
that
is contrary to living growth and becoming, not only physically, but also with regard to mental and spiritual mobility
and development.
A condition
in
certain
result
of
this
residual
of
kind,
cases
as we find
of
degenerative
it for
schizophrenia,
disintegration
instance
can
and
be
the
a trophy,
at
of
and
differentiation,
in
fact
often
clumsy
does!
heaviness,
exist
right
however,
from
can
the start
existence
drag
itself
along
in
utter
lethargy
and
mental darkness.
For
me
it
was
Sanskrit
root
against,
to
very
"lI",
stick
enlightening
whi.ch
to,
to
has
dissolved,
to
merge",
"pralaya",
annihilation
ancient
"he
Indian
who
of
rests"
becoming
completely
he
has
might
say,
for
long
thus
all
will
where
habitual"
sense of
myths.
not
with
is
down,
dissolved
the
to
lean
to,
to become
the
root
for
only
that
to be sheltered",
providing
seems
cling
"to disappear,
also
that
It
"to
settle
simultaneously
and
the
means
to discover
that
"rust"
and
it
figures
in
in
Indian
thought
12)
but
even
the
risk
as one
actually
time 13).
that
It
which
has
been
"inhabited"
this
language,
i.e.
Sanskrit,
12)
13)
60
sheltered - for instance also in a psychotherapeutic relationship!
lazy,
bears
in
itself
of giving up all
HEIDEGGER' s
having
formulation
fallen
the
risk
striving,
in
of
man's
and even of
becoming
regression
( 4 a)
the
of
of man's
"everyone",
going
astray,
"moha",
artificial),
up
an
illusory
reality,
is
mistaken for the truly real and in which one remains satisfied
with
dualistic
of
the
self
and
of
one-ness
calm and
world.
attaining
with
freedom
true
the
eternal
from
anxiety
one
gets
into
embarrassing
difficulties
by
in German
means
of
concepts
"Wirklichkeit".
This
such
as
problem
"reality"
will
be
(S)
or
taken
up
German
concept
"Wirklich.kei t"
obviously
refers
to a sphere in which human action ( Wirken) becomes percei vable and effective for others.
with which one can deal,
actively.
"Reali tat",
It is something "manifest"
work and as
"reality"
or
it were "manoeuvre"
in
French
"realite"
thing,
connected
object,
with
the
"real"
at
objects,
first
the
world.
itself
originally did
not
mean
sight appears
things
so
of
the
one finds
much a
to
be
concrete
that
"res"
concrete
thing
Ultimately,
"rasa",
this
and
their
the essence,
then
the
taste
perception.
"Reality'' therefore
is
61
enced. 1 4)
If now one turns to the concept of "reality" in Sanskrit
and Hindi,
root
"as",
still
simply mean
current
"to be"
as
such.
Through
come
upon
this
perceivable
and
binding
action
and
that of commonly
handling
the
i.e.
that
world
the world
of "being
One may now doubt, which one amongst these three spheres
of
reality
deserves
clear knowledge,
belong
to
ancient
to
be assigned
to
"vidya",
the
scriptures
(e.g.
BHAGAVAD
GITA
what appears
i.e.
to
on the contrary,
( 1 0)
like
In fact the
Chapter
darkest
2,
night
discoveries
insight
into
re la ti vi ty
the
of
of
modern Western
precarious
science with
structure of
matter
their
and
the
little
plored and known, may not after all be the ultimate ground
of
very
point
of
puzzled
to tell us.
For the moment,
however,
what
was
in
fact
to
be
discussed,
namely
"moha
11
,
62
confusion, a condition in which all that we had considered
up to now as our obvious foundations suddenly appears
as
unreliable,
fruitful
type
doubtful
of
thinking.
Generally,
and
deceptive.
confusion
however,
that
the
might
ancient
This
could
lead
into
Indian
be
deeper
writings
mean
considering as
maining satisfied with or even actively striving for whatever promises momentary enjoyment to the greedy senses.
One might now assume that in this case "vidya", knowledge or mental clarity,
turning
is only due
solution
which
certain
schizophrenics
seek
This
by
is
their
As already mentioned,
this with-
is
often
difficult
to
decide,
which
amongst
the
many Sadhus and Faqirs who even nowadays roam about homeless
on
Indian
roads
or
seek
retreat
in
hermitages
or
are
crippled
minus-variants
of
human
life
of
concerns,
condition
this
of
"being
in
the
world,
distinction
has
difficult
highest
Self
in
that
four
( ( 9),
4, 1 )
condition
can
be
obtained
different ways:
discipline;
points
of
out
being
in
by
through "mantra",
that
one
this
life,
"tapasya",
i.e.
drugs
gained
from
herbs,
the
can
i.e.
i.e.
Universal
be
reached
strict
yogic
"samadhi",
with
and
through
finally
"au~adhi",
also
on
the
63
basis
or
of
of
congenital condition of
"being
merged"
( "videha"
or
"prak;tilaya").
(S)
to
perhaps
dlso
to
The
third
path
one
which
is
with
LSD
West
the
to
second
i.e.
one,
obtaining
sought
and
by
form
of
Cannabis
and
other
pursued.
knowledge
is
the
"psychedelics"
in
the
intoxicants,
faithfully
revealing
nowadays
other
if
spiritual
herbal
truth in the
extracts,
and
as
far
is
hardly
exclusively
with
any
doubt
the
help
that
of
"one-ness"
drugs
or
on
experienced
the
basis
of
a particular congenital disposition cannot lead to illuminating knowledge without any further effort, but that these
two paths may perhaps have to be classified as pertaining
to the sphere of "moha '', of stupefaction and going astray.
At any rate, it is clear from the ancient Indian scriptures
fest
hand,
one
withdrawal
to avoid
its attractions,
nor,
on the other
prerequisite
aside
for
finding
the
"self"
possibilities
for
being
deceived
and
cannot
lie
be
The
therefore on either
64
ically,
the path,
hard to go on,
is like a l.azor' s
edge
What shows the right way to the wanderer himself and what
makes others judge him, is probably the fruit of his behaviour. A human being with genuine knowledge of the Ultimate
One,
spreads
an
clarity
around
becomes
unmistakable
himself.
"guru"
searching
for
who
it,
radiance
Without
can
and
much
show,
beneficial
special
also
to
effort,
others
he
who
are
the untrue
to
5. Conclusion
The picture I
scriptures
and
also
that
of
the ancient
Indian
contemporary
Indian
even
the
basic
features
which
have
some-
picked
out,
thought
that
approach
with
insights
in
might
save
lend
more
the
themselves
recent
West
India
aptly
philosophical
and
from
most
also
certain
those
and
that,
mistakes
to
mutual
psychiatric
if
of
lines
followed,
the
West
and
wisdom,
but
to
restore
its
value
in
this
phase
If
criterion
pres en ta ti on
and
tried
active
i.e.
lies
out
on
feeling
the
the
all
three
involvement
of
for
in
in
on
work,
and
validity
fact
in
that
levels of
that
one's
of
own
and
it
truth
has
of
been
"reality":
sensory
body,
any
gained
that
of
perception,
and
finally,
all
drawn
of
my
that
of
anxiety,
experience
suffering
in
India,
the picture
and
confusion,
is
perhaps,
on
after
the
all,
have
basis
not
65
LITERATURE
(1) BIBLE, THE HOLY:
66
h) "Der Traum: eine Welt - Die
Welt: ein Traum?" In G. Condrau:
"Medard Boss zum Siebzigsten Geburtstag", Hans Huber, Bern, Stuttgart, wi~n, 1973. pp. 35-62. English translation contained in
this volume, pp. 131 ff.
(6) HOFMANN, ALBERT:
1957.
,...,
(9) PATANJALI:
"Yoga-Stitras 11 , Sanskrit-English
parallel edition with commentary
by I.K. TAIMNI, Madras 1961, The
Theosophical Publishing House.
Sanskrit-English parallel edition
of Shri Ramakrishna Math, Madras,
1 948.
(11) UPAKHYANAMALA:
(12)
UPANI~ADS:
11
67
DESAKALAJNA
illustrate
few
of
the problems
to be discussed in
on
top of a
the
and
altitude
the
of
Western
almost
border
6000
of
feet
Nepal.
and
one
magnificent
view
of
the
snowy
Situated
hour's
at
walk
an
from
Himalayan
peaks,
framed
peasant
woman
from
one
of
the
few
steep,
small
villages,
terraced hillside,
was
rather
problem,
as
the
polite
brand
her,
as
Somehow
her
I
rough,
had
guttural
learned
to
mountain
manage
the
dialect
was
to
essentials
of
68
for
some
reason,
was
interested
in knowing
more
about
trouble
from
mere
glance
the healer
or
perhaps
to
guess
touch
of
instance,
my efforts at eliciting
from
the
middle-
to
be
doomed
to
complete
failure.
offered
a11
period, duration,
"vaKt",
number of years,
"kitene din",
"sal",
"baras",
such as "samaya"'
but
just could
not
in
despair,
heard
studies
in
of
blurted
conversation,
ancient
out
but
Sanskrit
word
which
texts:
which
had
had
noted
in
"samvatsara".
A5
and
the
with
an
"aha!"
of
recognition,
which
she gave me
seems
the
to
desired
the
rather
unusual
and
complicated
Sanskrit
term
for
"time"
had
failed,
found
its
explanation
derived
from
the
word
"vatsa",
which
means
"together",
suddenly
used
days'
in
the
live
as
quite
past:
that
the
"King"
Swiss
voluntary
amongst other
"This
was
when
peasants
helper
similar way of
during
with
my
dating events
Peter
or
remembered
to
had
"calf"
(one
of
the
whom
student
that
lay
children
"samv?tsara",
though
all
the
learned
time
nature
its
which
is
marked
at which a
in
scale
domestic animal
infancy,
or
or a
possibly
it
dictionaries
Either
of
refer
to
the
period
69
during which a cow or a buffalo is with calf, though this,
according
months.
In
to my
local
same
region
the
informants,
and
is only 1 O or 11
from
these
mostly
lunar
illiterate
and
again
man or a
boy;
time at all!
it
happened
that
one
of
them
always
on my wrist-watch. This was invariably done with the formula: "'!'a-im kya hai?", i.e. "What is the time?", the English
"time" being pronounced in an Indianised way. Once, instead
of just giving the desired inf orma ti on, I challenged a
young
lad:
careless
the
"What
shrug
matter
do
of
was
you
his
of
have
to
shoulders
no
day".
But
the
seemed
to
consequence
know
continued
my
and
time
indicate
that
means of
for?"
in
that
fact
his
questioning:
know the time if you could not ask someone with a watch?"
The answer was:
for
to
"With my heart.
something.or other:
go
how
to
sleep,
would
you
he pointed
course
to
know
towards
towards
do
this?"
the
the
to have a meal,
With
sun,
West,
gesture
which
was
lengthening
of
on
the
11
his
its
"And
head,
downward
shadows
of
the
borrowing
was,
the
English
word
pressions for
gaya?",
"What
hours
of a
in
asking what
i.e.
has
it
in.
original
Sanskrit
do
not
time
"time"
One
can
"Kya baj
talk
about
an
the
struck?".
bell,
the
ones
lend
which
is
for
Hindi
designating
terms
from
for
which
themselves
stretched
to
smaller
time
they
and
are
measuring
out as
"nimi~a"
(the twinkling
time
units.
even more
derived,
and
But
so
the
definitely
dividing
up
an abstract dimension or
is
Western
man
who
has
imported
this
concept
of
70
a
"time"
use,
which
spend,
which,
on
can
waste,
the
or which,
one
have
give
may
which one
can
"passing time".
have,
or
the
'
t 'im e"
in terms of " cut t.i.ng
not
or -take,
contrary,
at best,
or
But for
the
illiterate people
imagined as
is
always
separate
"time
for
from
that
which happens
something".
Above
in
all,
it
what
is
not "aj", to-day, now, is simply "kal", and this may equally well mean yesterday, tomorrow,
the
quite
here-and-now.
Everything
extraordinary
event
immediate
else
that,
unless
like. a
tall
scene
it
is
landmark,
advantage
soon found
acute
out
illness
of
my
that,
that
medical
if
knowledge
it was'not
alarmed
them,
and
started
skill,
re.ally severe
few
of
them
I
and
actually
set out from home with the well planned intention of seeing
the doctor. Much more frequently it happened - and actually
is
happening
at
the
moment
that
-
am
writing
these
to the market or to his work as a road-maker or wood-cutter, a woman gathering leaves or grass for the goats,
a small group of boys on their way to school, by chance
discovered the foreign doctor sitting in f ro.nt of her
house and . then suddenly remembered that at one moment
or other there had been some pain or some other ailment
That
time",
"their"
time
might
never occurred
not
to
them.
still
suspect
that
my
which
"time",
means
place" .~ "juncture",
an
"coming
together",
"opportunity".
so.
what
"meeting
else
is
71
required
to
make
it
amongst
b~gan
quite
to
lies
lower
realise
outside
be
what
one
future
most
give
the
Himalayan
of
the
forests
city
but
population,
thought
concern
to
of
anything"
their
that
daily
lives
happening
separate,
in
strata
immediate
"Time"
imagined
juggle and
up
that
"never
the
actually
cannot
as
only
the
generally
and pursuits.
is
not
or
as
about
independent
manipulate.
to
happen,
dimension
concept,
What
may
possibly,
for
"durande;i",
that
sticks
though
and
can
which
out
thus
be
it
isolated
one
can
then
rarely,
visualise
"foresight",
is
in
word
the
which
dictionary!
time,
point
at
is
which
not
some
stretch of
event
took
place
but an isolated
or
is
expected
to
crust
of
this
all
not
respect for
always
"qualitative".
"qualitative
something"
as
which
But,
if we may say
inferior!
deserves
to
be
called
aspect
make
is
is
the
of
it a
time",
which
"kairos"? No,
is
always
"time
certainly not!
for
"Time"
which
The
seasons
longer,
limitless
expanse
of
the
nomad's
world,
for
or
mean
time
people,
primitive view of
he
may
and
some
be
watching
the
sequence
of
shorter,
some
days
brighter,
and
nights,
some darker,
some
impose
North
in
its
birds
seek
distant
these
regularities
yearly
lands,
of
course,
one may
nature.
To
or
as
adjust
make
the
migrating
one's
quite
path
sure
to
that
72
denly and capriciously alt~r their course, one propitiates
tnem by
invocations,
one goes,
laid
for
both
man
in
long
or
of
and
out
that
where
rather
the
green
limits
co-existence have
offered.
"opportune
are
who
relapsed
settled
one
snatch
Consequently,
and
time
But
fixed
wrong
in
its
it
the
socia 1
has
to
rules
look out
wherever
with
for
they
into
fragmented
occasions"
of
empty'
qualitative
in
far
where
be
continuous'
and
becomes
to
overcome
longer
advantages
"unique
planning
West,
it!
no
property
imposed,
and
moments"
into
table
still
completely
is
wherever
the
for
emancipated
not
pastures
been
golden opportunities
are
the
has
indi vidua 1
Of
need
(S)
people
even
has
of
without
attitude
in
But,
green pastures,
exploitation,
perhaps
expanse
beasts
even
ago,
pointing
spirit
and sacrifices.
find
nomadic
in abundance
abodes
to
and
and cultivating.
Traces of this
found
gifts
one expects
or which "lets
the
most
literal
sense.
But
time
in
its
qualitative
perhaps
selves.
Or
it
may
ask
us
into
relinquishing
that
which
we
have
merely
KIELHOLZ
stems
from
( 26) ',
a
(quoted
Greek word
by
KELMAN
that means
( 25
c))
"cu.t,
maintains,
incision",
it
or per-
discards
be
wha.t
barren,
has
and
become
rele~ses
redundant,
or
what
strengthens
has
that
proved
which
to
has
staying
up here,
in
the
solitude of
the Himilayan
73
jungles
first
continuously
for
about
1 /2
years,
now
moments",
ants.
For
"brings
myself,
something
however,
it
in"
is
for
the
local
peas-
the
first
to India,
perhaps
of
and
A
up
thinking,
the
third
into
as
whom
moment,
"kairos"
serve
like
some
not
at
professional activities,
me into
temporarily
professional and
something
propitious
regarded
challenged
securities of
venturing
these
in 1956,
living
giving
one,
hermit's
time
only
the
social
by
in
1 963,
myself
moment
which
is
also
by
me. back
to
but
brought
life
existence.
the classical
refuge of
on
ience
gathered
in
the ancient
various
clinical
settings
in
India
on
the other, are the sources from which the following observations and reflections have been drawn.
Scriptures.
rather
haphazard
guide
me
have
been
manner,
except
and
sincere
browsing
with
wish
through
them
practically
to
in
nothing
penetrate
to
the
everyday
much
I
have,
weal th
could
While
already
been
unbiased
human
Hindi.
has
approach,
nature
of
the
possibly
closely
which
not
had
doing
and
justice
to
pu,blished,
related
Scriptures
and
be
investigated
psychiatric
Ancient
study
may
present
to
the
insights
into
practice
affords.
The
is
in
far
greater
this context.
than
I
can
74
~gveda
(32)
In these earliest formulations
in India, estimated to date back
a) The
often
overpowering
forces
of
nature.
Some
of
the
systematic
that
the
mythology.
Gods
are
We
"later
are
even
told
than
this
world
quite
plainly
production"'
and in the later hymns obvious doubt about the power and
actual existence of these Gods creeps in.
As far as I was able to make out ~rom my sketchy reading, this period knew no specific God of Time. The temporal
coordinate appears to have practically coincided with
the spatial one. Vishnu has measured the universe by his
three giant steps; Us'as, the Goddess of Dawn, stands at
the juncture of darkness and light and again and again
she arises "as the last of the countless mornings that
h ave vanished and the first of
II
of
the event
referred
to:
the daily
journey
of
the
sun
75
One
feels
allow
on
for
the
intuitively
many
level
from
an
his
own
separate
general
background
storms,
flashes
of
Gods,
to
events
individual
the
this world
extraordinary
of
experiencing
that
man,
who
are
at
was
as
humanity.
lightning,
which
yet,
being
existence
of
view
the
did
not
least
not
capable
of
standing out
Floods,
drought,
varying
moods
of
helplessly
exposed
with
no
other
resources
but
those
is
itself
already
sign
of
doubt
with
regard
new in which
to
intro-
Upani~adic
In the rich
is
estimated
age
a
(33 a - g)
Upani~ads
b) The
to
to
about
fairly
lie
500
literature,
right
B.C.,
from
we
the
find
end
of
passages
the
that
~gvedic
refer
to
some
of
which
the Brahmarias,
Emphasis,
however,
awe-inspiring
of
the
now,
at
find
times
estimated
has
of
the
individual
distinctly
to
be
the Upani~ads
shifted
macrocosmos
microcosmos
we
are
of which
of
portrayed
considerably
nature
human
human
contemporary
form one part
to
mind.
beings
the
Quite
frequently
taking
characters,
from
intimacy
the
some
lead,
of
them
spite
of
this,
background
to
the
coordinate
quite
of
remarkable
time
remains
Of ten
degree.
in
some
is quite rich.
took
texts
(three
CHANDOGYA
ones,
e)
the
( 33
such
with
of
trouble
of
the
b),
as
view
/..,
scanning a
major
-.
KATHA
ISAVASYA
towards
( 33
ones:
d),
few of
B~HADARA~YAKA
and
few of
( 33
c),
finding
the Upani~ad
PRASNA
(33
passages
g),
( 33 a),
the minor
KENA
containing
(33
some
76
notion of
time.
The
unmanifest, unborn;
the
the
momentary
and
eternal,
as
place
or,
and
who
more
is
temporal,
ia,
the
is
What
happens
obviously of
little
holds
literally
timeless.
all
days
ruler of
"of
all
and
the
that
seasons
past
has
and
been,
in
the
is
their
future
and
will
be". Such marked periods of time as the dark and the bright
half of the moon,
of
the
to
their
~nd
sun,
however,
the
northward
auspiciousness
for
certain
ritual
course
reference
undertakings
tion,
to
reach,
from
respectively,
re-birth
and
doom
or
takes
liberation
through merging
in
the
Universal Self.
Occasionally,
we
find
such
terms
as
"kala",
which
of
ultimate
decision.
But,
opportunity,
in the combination
"the last moment".
We
are
respected
human
plainly
as
the
of
taught
such
as
it
of
"antakala",
position or a
being,
yet,
moment
denotes
death,
"the
that. nothing,
mainly
extreme
whether
son,
the
particularly
time",
wealth,
husband, wife,
in
a unique
has
fellow
its
value
for the sake of the object, but that all this only exists
for
the
sake
of
the
Self
(S).
(B~H.UP.
(33
a),
2,4,
v.
5-6). The Self must be sought and recognised through continuous meditation and a
towards
Self,
the
COre
resides,
Of
turning
the
smaller
heart I
than
inward of the
Where
small,
the
II
greater
senses
atman II
than
( s)
the
great,
away"
the
to
the
ends
of
quarters
of
the
the soul
earth,
"far
or
as
77
"hunger,
a
penury",
similar
40,
who
manner
6-7),
where
eats
as
we
in
up
the
what
Old
he
produces.
Testament
((1)
1)
In
Isaiah,
is grass,
grass
wi thereth,
the
( ( 33 d)
I,
fact
world
of
one
feels
system
with space,
6) :
11
fadeth
we hear in
aga~n."
flower
that
time
as a . separate coordinate
is of no consequence at all.
Together
11
the
true
asat 11
and
the
eternal.
opportunity",
breaking"
false,
in
11
The word
favour
ks'ana",
of
ignor~nt
be.discarded
the
"sat",
the
and
stems
from
"decay,
destruction'-'.
"moment,
instant",
the
The
same
term
root as
''muhu",
,,
"ksaya",
i.e.
"muhurta",
for
which
designates
''illusion,
confusion,
stupefaction",
the ignorance which mistakes the illusionary play of May~
for the trueworld.
I
have
detail
( S)
pointed out
later
that
in
earlier
and
simply
to
"that-which-is"
Being.
It
is
against
"that-which-is"
in
this
and which
terms
of
ultimate
in
ultimate,
"r.eality"
of
eternal
"sat",
being and non-being, that we have to contemplate the insignificance of time as a mere illusion.
however,
its
also
raises
al terna ti on
of
day
and
night,
of
opportunity
an
which
eyer-present
alone
is eternal,
for
turning
imperishable,
free
towards
that
78
suffering.
the
As
nothing
but
Universal
Brahman
pervades
introspection
all
is
needed,
beings
and
as
resides
are
moment,
in any
contemplated
needed.
The
"kairos"
situation,
if
immortality,
only,
we
hit
is
available
as
the
on
the
wise
idea
(KATHA UP.
of
at
any
man
who
turning
( 33 d) 4 '1 )
(S)
What may,
unity
one,
however,
into a
unique,
outstanding,
personally
"guru",
challenging
the wise
teacher,
sometimes
only
even physical
painful
opens
apparent
the
after
imposing
discipline,
neglect,
eyes of
he
the prescribed
tasks,
it
strenuous
times
grants
after
his
rules
for
self-mastery
require
in hand,
(CHAND.
humble,
and
This moment of
purity
the
in
master
all
and
one's
dogged
faithfulness
for
worldly
may
of
approaching
and
spiritual
periods
blessings
at
At
to
times
the
task
ship with one of the famous sages, was sent to look after
a
herd
and
of
supreme
4,
the
lean
tending
the
cows,
instruction
10-~5).
By
teacher 1 s
enlightenment
or
Upakqsala,
master 1 s
the
from
the
fire.
through
frustrating
the
tasks
to
into
fulfilling
the
of
path
of
other
teacher
times,
resembles
This
nowadays
we
b)
to
found
attended
perhaps what
"karma-yoga",
determination
(33
they
they
is
the
they bent
this
what
UP.
command,
which
fas ting
received
(CHAND.
while
apparently
later developed
who,
sacrificial fires,
i.e.
the
regard
for
(S)
to
would
find
call
the
true
"the
leap
Upani~ad
texts,
the
insincerity
his
his
ill-tempered
of
curses
boastful
father
literally,
by taking one of
proceeds to the
abode
79
of
Yamraj
or
Mrtyu,
by
his
tenacious
of
all
worldly
insistence
advantages
The wisdom,
and- through
and
he finally
the
allurements
which
sacrifice
which
Death
which
have
already
been
mentioned as
at
with
Indian
the
Upani~ads,
mythology.
They
and
tales
about
one
could
point out
concept of
the
"kairos"
various
Gods
heroes.
~nalogies
numerous
in all
and
with
No
the
doubt
Western
in
of
myths
in
this
context,
the
Krishna
legend,
May it suffice to point out that one of the most important contributions of
of a supreme Trinity,
and
three
Destruction,
and
p.
beneficial
2-04.)
fested
the
he
again
the
"lingam",
the
the
separate
preserver,
is
for
lonely
but
equally
of
and
source
this
Shiva,
presents
of
Brahma,
the
from
important
life.
(See
the
unmistakable
ascetic
destroyer.
himself
creative
who,
the creator,
in
these
energy,
also
phallic
sitting
in
of
illustration
to
Shiva
himself,
three
aspects:
symbol;
he
can
be
protector
time
Vishnu,
represented by the
benevolent
(see
as
continuation
deities:
counted
in
however,
all
time
all
on
he
the
creatures,
cover
bursts
out
of
he
the
this
into
is also the
"paupati"
book)
wild
(S);
dance
80
of destruction,
has
outlived
causing
its
the
dissolution
creativeness
and
of
gone
world
stale
and
that
rigid'
thus preparing the scene for a new world cycle. His female
counterpart
name of
in
this
appearance
this
destructive
black,
who
the
eats
up
her
expressions
own
one
of
has
already
its
connotation of "antakala",
been
aspect
is
Kali.
blood-thirsty Goddess of
for
children
"time",
repeatedly
one
i.e.
mentioned,
In
recognises
"kala",
which
particularly
the
frightening
in
"Time"
importance
again
and
to the
again
light
of
of
change,
creating
that which
avoiding
chances,
new
become
has
stagnation,
of
bringing
forgotten
and
of
back
fallen
in
which
world
in
the
Vishnu
course of
"incarnations" take,
of
biological
of
fish,
by
earth
a
ages.
first
saves
The
in
this
farms
mortal
which
these
the
he
appears
primaeval
in
father
the
form
Manu
from
the
himself
evolution:
which
the floods;
manifests
from
demon;
an
then
abyss
the
into
which
"narasimha",
it
a
wh.ich
has
rescues
been
creature
hurled
which
is
who nevertheless
in
three
strides covers and wins the whole universe, then the terribl
I
/
e Parasu Rama who slays the all too powerful Ksatrya
(warrior
caste),
and
Rama
Krishna
he
and
scriptures,
One
further
the
then
takes
Buddha
incarnation
is
is
in
the
human
also
well
form.
an
still
known
"avatara"
being
figures
According
to
of
of
some
Vishnu.
expected
in
the
order
in
the
four
the first,
the Kfta Yuga, was the Golden Age, in which v~rtue, truth,
fear of God,
In
the
fallowing
Treta Yuga,
and
ovapara
81
during
Kali
Yuga
(which
"time"
or
"black",
but
has
nothing
signifies
to
the
"kala 11 ,
do with
side
of
the>
dice
with only one dot!) it stands on its last leg. This degenerated
age
of
cunning deceit,
unscrupulous vice,
ruthless
all
virtues
living
and wisdom,
nowadays.
"pralaya",
When
it
universal
be followed by one of
is
has
the
one
come
to
dissolution
in which we are
its
of
completion,
the
world,
will
of
human
human
Brahma are
years
years!)
creation.
all
equivalent
(one day
has
In
or
been
the
astronomical
figures
laid
face
down
of
from
its
the
beginning
staggering
of
dimf"nsions,
human
reckoning of
time
loses
its significance.
all
Furthermore, where everything is converging towards a
periodical universal
formation
human
and
beings
"kairos",
renewal,
appear
the
small
negligible.
"kairoi"
(For
of
individual
details
concerning
d) The Epics
If
we
are
creatures
and
of
interested
flesh
aspirations,
Epics,
the
these
and
in
the
blood,
small
with
world of
their
in
passions
we
had
better
Ramaya~a
(39)
monumental
might perhaps
tales
of
turn
human
men,
adventure
war,
which
one
refer
nowadays
or
and
less
2nd
are
supposed
historical
centuries
to
have
been
composed
figures
some
tim~
between
B.C.,
the
R~m~yana
being
by
the
somewhat
the
Ramaya~a
we
the Prince
of
Uttar
Pradesh),
an
incarnation
of
Vishnu.
has
to
by right of birth
is
82
due
to
hiin,
and
spend
1 4 years
as
roaming
hermit
in
present-day Sri
the
powerful
Lanka.
demon king of
the
Lanka,
king
of
the monkey tribe and the valiant and sincere monkey general
Hanuman,
son of
captivity
which
in
the
the
perhaps,
wind-god
city of
apart
to
it,
formulates. the
the
hero,
to
the
in
morals
is
and
lustful
many
as
reader
the
Sita
is
rescued
demon.
This
other
meanings
from
tale,
ascribed
taken
fascinated
the
from
of
Vayu,
an
opportunity
or
listener
proprieties
of
for
imparting
numerous
worldly
lessons
conduct.
This
fitting
occasions.
It
is
in
this
text
that
have chosen as
we
the
find
title
to the occasion.
. .
Sometimes
one
finds
"conforming
Usually
it
to
is
the pa th of
the. opportunities
only
the
of
superman,
the
personal . emancipation
who
place
and
hero,
engaged
merits
time''
these
on
epi-
warriors,
swoon
common
"-like
people
mighty
themselves
in a
being
kings
felled
by
an
attractive
undertaking
to
study
all
the
passages
or
at
least
shocking experience,
character
of
11
kairos"
"non-knowing"
under
the
impact
is
premature
and
the
therefore
amongst
finds
which
was
present-day
great
number
fashionable
psychiatric
of
patients
"hysterical
in Europe during
fits"
in
India
one
of
the
type
the Victorian
age
lifeless
rigidity
and
senselessness
two
thousand
83
years
in
B.C.
ancient
India
and
feature
counters
in
of
is
particularly
the Ramayana,
recognising
rig~t
the
interesting
in
these
en-
"expert
( "des'akalajna")
to its slayer
thanking
him
in a
gesture of reverent
submission,
illumination
the
incarnation
of
God
in
his
victor,
and both together the slayer and the slain in all humility
and
awe,
bend before
is
revealed
or
can
we
by
this
perhaps
call
it
together",
this
"samaya"
"kairos"?
of two beings
who were meant for the fulfilment of each other's destiny
and who, ultimately, are both one.
Here
to
-
report
on
the
that Ayurveda,
Indian
systems
of
medicine
in
detail
from the Ancient Scriptures, dating back in its systematicto about 600 B. c., also knows the term "kalaj na I I .
al form
the
in treating a
signs
constitution
point
at
is
which
are
poor,
patient,
is
unfavourable,
the
the
"proper time".
whether
the
patient's
intervention
can
be
successful,
or
death
refuse
more
to
the
or
postpone
general
proper
his
services.
therapeutic
time
for
significance
applying
sleep
and
other
vital
"Kala"
also
with
has
regard
certain medicines,
for
functions.
Even
nowadays,
we
one,
the
Mahabharata,
( 28),
is
the
tale
of
feud
84
and
their
Kaurava
cousins.
which
Into
culminates
the
in
framework
the
great
of
of
traditional tales,
again
this
battle
of
are woven
illustrating
all
the
in
these
discover
stories,
many
an
instances
interested
of
investigator
"kairos "',
"kairos"
is one of
Hindu
religion,
millions
of
Krishna
which
people
in
the
still
day
supreme
exercises
by
day:
Song
of
the
God,
its
"kairoi"
in
influence
on
reyela ti on
of
the
BHAGAVAD
famous
Shr i
Gita
e) The Bha9avad
(2)
obviously
refer::;
to
impression that,
that of
the
Upani7ads,
one gets
the
comfortably
beyond.
But
at
earlier
than
was written,
at
the
the
home
same
without
time,
available
thinking
perhaps
version
of
of
anything
few
the
centuries
Mahabharata
ings of
the way
end
At
recognising
it.
least
some of
the wise
men
were
to
ends
drawn
in
from
pain,
this
to escape
involvement
reducing
this
in
fact
compulsively
to
escapism
or
religious
Hinduism
of
individual
narrow
compulsive
conclusion
Some
had
that
the
strictly prescribed
collective
suffering.
the
action
perfect4.on
disappointment,
inevitable
it
religious
through
sphere
ritual.
neurosis,
in many
of
From
as
one
forms
practice
of
even
to a
fellow-world,
to
care
commitment
and
encounter with
the
others
himself.
fellow-world,
of
course,
more
bears
in
obviously
it
the
than
the
possibility
detached
for
ascetic
"kairos"
much
attitude which
scene
which
immediately
precedes
the famous
"Song
the
life
Pa:r:<;l.ava
of
Arjun
princes,
(S),
is
one of
to
into a
decisive
masterly
description
signs
the
somatic
enter
the five
We are given a
all
about
warrior,
who
the
of
anxiety
which
end;
on
reeling;
my mind is
ter. II ( ( 2)
his
Chapter
I,
28-30)' thus Arjun complains to
unknown to him, is the great Krishna,
charioteer who,
escape
into
rational
all
its
glory,
but
also
its
terror
all
this under
who
knows,
the
one
who
how
to
appeals
use
for
help
is
perhaps
one
of
the
beyond
may
that
the
be
scope
allowed
have
of
to
the
pick
particular
present context.
out
bearing
few
on
But perhaps
significant
the
verses
question of
time
and "kairos".
As
more
Again,
to
or
the
less
various
the
however,
time-scale
designations
same
vocabulary
there
within
seems
which
the
to
for
as
"time",
in
the
we
find
Upani~ads.
be
little
concern
daily
course
of
human
for
life
who
duration,
know
and
the
the
day
of
Brahma,
thousand
ages
night
of
Brahma,
thousand
ages
86
ending,
they
know day
and night"
(Cha.pt.
8,
v.
the daily
revolutions
stream forth
of
the
earth,
17).
Day
do not refer
but
to
the
dawn
at
the
coming
8,
small
v.
18).
section,
timeless
That
even
perhaps
expanse,
is
this
cosmic
momentary
indicated
by
Time
glimpse
the
is
only
vast
of
following
verse:
(Cha pt.
/
who calculate" he is Time; amongst months he is Margasir~a
(November or
winter
December,
solstice),
more
and
of
or
the
less
at
seasons
the
he
time
is
of
the
spring,
the
however,
he
is
"Time"
which
destroys
and
lays
is
"no time,
when He was
( Chapt.
the hearts
middle
and
of
also
20).
"He knows
that
will
be;
2,
v.
all
the
the
not,
nor
1 2).
He
is
the
beings.
He
is
"the
is
there
that
have
"at.man"
any
to be
present
beginning,
(Cha pt.
11
been,
that
the
1 O,
are
(Chapter 7,
v.
v.
and
26).
"There is nothing whatsoever beyond Me; all this is threaded on Me, as beads on a string." (Chapt. 7, v.7).
We find mention once of the different
childhood,
just as
one
youth
each
death
of
also
and
the
sun's
course
age,
but
only
phases
to
old
as
signifies
one
the
would
into
passing
change
of
one's
the
that
the
next
over
into
clothes.
the
North
and
the
Sou th,
life:
explain
eternal,
from
which
there
is
no
are
either
return,
or
87
towards
the
one
has
dark
(Chapt.
8,
world's
eternal
not;
by
v.
regi9ns
23-25).
the
which,
again
paths;
other
from
by
the
the
one
one
who
he
and
goes
returns
again,
who
returns
again."
(Cha pt.
8, v. 26).
From
the
modern,
as
following
"field theory"
these
(S),
that
strikes
one
all-importajt
darkness,
concept:
as
very
w4.thin
spiritual
tne
dimensions
concrete
world,
apart from
of
light
spatial
and
orientation
was still far more relevant. than any notion of-time. All
creation
is
together
of
perceives
is
or
view
texts.
supposed
the
It
to
"field",
knows
which
the
we
be
the
the
"ksetra",
"field":
find
presupposes
result
/
in
the
the
coming
one who
/
"ksetrajna".
the
already
of
and
the
older
This
Upani;;ad
would
recognise
to
merge
be,
the
one
into
"atman"
oneness,
find
(S)
in
in which
all
beings,
or
to
rather
there is no distinction
passages
that
announce
"Whenever there
is exal ta ti on of un-
the
sake
good,
for
of
finally
from age
to age"
any
mention
be
designated
it
seems
point
to
become
to
of
me
it
(Chapt.
a
4,
that
many
to
righteousness,
v.
on
of
the
necessary
the
challenge
in
oneself
moments
am
which
the personal
is
fruitful
for
the
born
unique
"kairos"
which
receptive
rendering
establishing
particular
as
that
teachings
to
prepare
of
and
in
level.
of
the
could
Yet,
GI ta
oneself
to
entrusted
to one:
In contrast to the practice of Christian denominations,
which expects every one to follow the same way to salvation,
the
Grt~,
as
earlier
Scriptures,
shows
remarkable
88
psychological
approaches
make-up.
insight
suited to
distinguishing
-people
of
path
of
the
path
good
path of devotion
scriptures
and
of
mixture
works
and
or
action
universal
later
of
the
person
to
but
deal
to
even
with
and
( bhaktimarga).
di~tinguish
the
Other
even
more
the
elements of all
choose
not
only
worldly
different
possessions
of
creation,
his
different manner.
on
fact,
is likely
of worship,
"gu~a"
in
( vijnanamarga),
( karmamarga)
love
commentators
three
and
constitutional
contemplation
varying
different
( jnanamarga),
the
by
and
forms
of
food
duties
in
( 20) ,
that
open,
the
will
type of
"kairos"
to
to which a
his
person will
constitution;
and
the
over
be
wise
expectations
of
the
to
not
to
all
his
particular
apply
the
patients,
approach
that
same
but
is
most
to
measure
take
likely
and
account
to
make
explained by
experience.
putting together"
Universal Self,
ing and
merging
-,
"Samadhi"
the final
literally
"joining,
the
individual
self,
as
for
instance we
find to an extreme pathological degree in certain schizophrenics. It presupposes a capacity for intense concentration,
condensation
which
can
only
be
and
containing
reached
of
through
creative
rigorous
energies,
disciplines
(see e.g.
(23)),
89
the
function
"gu~as",
three
of
the
"raj as",
the middle
one of
the
the
same
time,
this
process
of
"toughening
up",
as we would call it nowadays, has to be balanced by allowing in oneself the growth of an ever increasing sensitivity,
could
call
it
"ego-defences",
in greater
and
greater
"gu~as".
of
the
senses
dom
from
all
one-sided
or
amb~tion,
preference
leanings
in
towards
particular
one
particular
freedom
from
all
comforts,
and
utter
disregard
for
"kairos",
inherent
the
choice will
ultimate
considerations
truth,
of
and
material
be
not
made
in
according
to
the
dependence
on
or
prestige
expediency
social
some
to
"He
who
we
be
can
attained
beareth
compassionate,
best
no
ill-will
without
Me,
he,
My
sum up
all
these
qualities
that
attachment
forgiving,
resolute,
devotee,
any
and
egoism,
balanced
is dear to Me.
world does not shrink away (or who sees no split, no duality,
no
from
the
hatred
world,
in
the world),
free
from
the
who
does
anxieties
not
of
shrink
away
joy,
anger
90
At
times,
scriptures
for
nowadays
"upeks~"
call
bland,
we
careless
would
(Pali:
"upekkha")
indifference,
call
11
the Buddhist
is
perhaps
mistaken
even
what
couldn' t-care-less-attitude"
/II
the true II upeksa
can be d escri b e d
full
state of "couldn't-care-more",
0
very
dynamic
into
Western
responsible
world,
"being
the
decision,
philosophy
free,
"Sein
und
Zeit":
capacity to
a
in his
make,
in
moment
of
the
fellow-
crisis
falling
and
prey
to considerations of petty self-interest and to "ins ti tutionalised" notions of social security and prestige.
All
these
steps
towards
firmness
of
resolve,
freedom
of choice,
being
at
and
the
same
time
to
one's
essential
oneness
with all that exists, are aims towards which the teachings
of the Gita show the way in a masterful manner,
to th4?
aspirant
for
not only
the
the
patient
(25 c),
good psychotherapist,
eff ici~ntly
through
if
the
he
the
in
ability
action".
of
seeing
This
inaction
"action
very
in
ideal
in
is
and
"kairoi"
that
taken
in Chapter ~,
action
various
states
and
inaction.
straight
from
verse 18 that:
action
the
"He who
:.n inaction,
he
is
does
he
rise
to
perfection."
nor
( S)
by mere
The
need
Chapter
6,
it,
verse
is
in a
perhaps
29:
"The
kind of empathy,
what
self,
the
Gita
harmonised
as KELMAN
formulates
by
yoga,
91
sees
the
Self
abiding
in
all
beings,
all
beings
in
the
Shri
Krishna,
complete,
ros",
if
story
we
of
did
insist
not
on
contained
turn
parallels
Christ's
something
while
as
in
the
Gita would
of his birth.
The amazing
are
(3)
the
of
birth
of
an
back for a
the
have
often
uniqueness
of
the
"kai-
Krishna
embarrassment
not
Legend
with
the
those
coming
of
who
want
the
to
Messiah,
short,
for
the
legend
and
oppressive
goes
those
as
who
follows:
tyranny,
are
not
during
Vishnu
acquainted
a
who,
with
it,
period of darkness
as
already
quoted,
was
the
who reigned
Pradesh.
of
his
the
sister
the
powerful,
cruel
King
Kamsa,
Through a
sister
eighth
of
prophecy,
to
child
Vasudeva,
of
slayer.
In
to
right
born
some
after
to
Devaki
versions,
their
them;
marriage
according
to
and
killed
other
all
versions,
the
children
he only kept
any
rate,
when
t~rough
the grace
of the Almighty the guards fell asleep, the shackles dropped from Vasudeva's hands and feet, the prison walls opened
before him, and even the wildly swollen river Yamuna divided
its
floods
before
him,
so
that
he
was
able
to
take
river.
boy
There,
he
exchanged
the
same
for
time.
the
daughter
of
92
rushed
as soon as he heard about the birth of the child,
to kill him. To his surprise, he found a baby girl. When,
in his wrath, he tried to smash her against the wall,
she slipped from his hands _and rose up into the sk~, warning him that ,the one who was to kill him was
safe.
like
birth,
King
Herod
in the
accounts
of
Christ's
Just
the
evil king then serit his soldiers to kill all the newborn
miraculously,
Somehow,
children in the neighbourhood.
the baby Krishna escaped and grew up with his peasant
foster-parents amongst the cow-boys and dairy-maids of
Vrindaban, into a young man whose life was full of miracles
that gave proof of his divine nature.
It would be idle in this context
the
traditional
story
of
Christ's
to
birth,
discuss
as
we
how
find
far
it
often in an un-
93
for
"casting
facing
bread
on
the
water"
or
at
least
for
believed
last
one's
all
minute
hitherto
along:
help,
either
unknown
inner
through
resources
the
or,
mobilisation
at
times,
of
through
whole
few
drama
hundred
is
or
not
something
thousand
years.
that
only
recurs
It is 'the struggle
the
time,
at
times
almost
imperceptibly.
St.
John
knew. about
it
this
But
we
coming
already
of
the
to be accepted as really
find
light
many
into
passages
that
refer
darkness
that
"knew
of
word
Christ,
strangely
concerning
of
in
the
in
"kairos"
the
is
texts
actually
of
the
"time"
occurs
but
the
however,
that
them,
has
come
"kairos''
ordinary
"chronos"
or
is
that
not
used.
Rather
various
Gospels
has
used
or "hemei:-ai"
been
in
fulfilled,
this
context,
("the days"). 2)
( 5)
and
CHAPMAN
( 4)
called
"the
sacrament
of
the
and
that
the
requires
sacrifice,
acceptance
of
the
that
this
giving
94
of
oneself
only
may
occasion,
not
but
be
in
demanded
the
of every-day life.
The Buddhist teachings
to discuss at
GOVINDA
( 7)
on
small
spectacular
trials
- which I
and
once-
tribulations
do not feel
competent
and
( 8))
in
this
context
though
"kairos" -
they
would
birth and
and
in
death"
human
death,
also
cannot
life,
the
ar~ses,
death,
just
but
contain
be
that
regarded
every
"cutting' off"
the wisdom
as
fleeting
of what
is
that
"birth
one-time
events
moment
past,
as
marks
soon
fer:
even-mindedness
welcomed
most
on
in
in
revolving
creates
and
becomes
true
the
to a never
"upeks'a",
whatever
comes
with
capacity
of
the
the
one's
In this perspective,
wheel
it
which
humility
loving choice.
the
that
"eventing"!
as
It is this very
the
fate,
the
moment
which
way,
is
make
the
f a<;:ades of
of
to
an
times
we
mediaeval
greatest
promise.
also
ca the"Kala",
the time, which we have seen as the black one who devours
whatever it produces, also becomes the indispensable background
for
moment"
the
full
appearing
of
of
potential,
the
light,
offering
the year
the
ever
"opportune
and
ever
new
reversal
coming big,
((1) e.g.
dust
of all
hills being
Isaiah 26,5;
being
accustomed values,
35,6;
transformed
the
small
be-
into
gold,
stone
which
the
broken
3),
is
reed,
typical
transformation
of
the
Isaiah 28,16;
quest
becoming
of
and
of
the
Saviour
he
has
the Alchemists
shown
despised by all,
( (1 )
as
to be
(JUNG C.G.
Isaiah
the
the
( 23
53, 2-
process
real
and
of
.aim
24)).
95
The
all
can
of
but
but
that some of the Hindu deities also have this doubleor even triple-faced aspect. Some of the other symbols
of transformation mentioned by JUNG are also to be found
in Indian mythology and folklore. (S)
g) Parables and folklore
"the
Gods
love
what
mysterious
and
dislike
what
is
evidePt".
Christ,
when
challenged
by
his
disciples
about
his
neither
do
they
understand
For
this
people's
their
should
eyes
see with
they have
closed;
lest
at
any
time
they
contact
truth,
person
between
at
the
the
master
the
seed
time,
~nd
most
for
appropriate
a future
or
way
"kairos",
when circumstances
pupil,
theme
6, 9).
possibly
of
for
al low a
between
96
insignificant shell,
pleasant
entertainment,
least
the
favourable,
if
ground
is
seed
is
to provide some
contained
will
which,
sprout one
at
day.
faulty
procedure
which
Indian
Scriptures
actually
means
that which
one.
can
that,
is
and
"thrown beside"
it
will
simply
remain
One
regard
as
literally
leave
it
at
nice
sion
the
very
which
be
I
symbal
lousa
verb
"symbol"
found
11
in
en
I
kardia
te
"symb~llein",
is
derived
parabol~"
"to
and
in
au tes",
i.e.
throw
of
the
of
farm
together",
which
different
root
from
is
combination.
to
The
then becomes
"symbolon",
is closely
part
of
the
person
But one
can
in whose heart
also reject,
beside or
before
one
not
would
devil,
the
it is thus
treasured.
be
It
far
then
wrong
"dia"bolos",
who,
becomes a
in
in
"dia'bolon",
associating
the
it
parable of
with
the
and
the
sower
and his seed (though there he appears under the name "pone-
'
ros",
13,
steals
See
( 1)
Mat th.
prevents it from
germinating.
Indian
literature
is
full
of
parables:
the
twelve
the
human
Buddha
and
animal
about
animal;
fables;
many
more
recent
century,
Vivekananda,
Shri
his
the
previous
births
Pancatantra
of
the
( 29),
stories
in
a
many
forms,
collection
contained
in
the
second
who
became
of
the
two
half
of
the
the
guru
Pur~~as.
times,
during
Ramakrishna,
shall
was
reproduce
master
of
of the
just one,
the
97
story
of
"The
Grass
Eating
Tiger",
which
perhaps
most
her
prey,
she
gave
birth
the
cub
cub
bleated
One
day
amazed
the
followed
too.
to
see
ea ting
to
the
It
is
tiger
the
tiger
tiger
their
last
began
to
bleat.
like
Saying this,
They
grew
to
the
The cub
it,
The
bleated;
be
same
tiger.
seized
it
attacked
grass-ea ting
at
example.
Gradually
another
wild
to a
big
Running
wild
tiger.
flock.
whereupon
It
was
after
it,
the
tiger
the
grass-
dragged
it
mine.
Here
is
little
meat.
Eat
it."
Gradually,
came
to
however,
relish
the
it
meat.
got
Then
the
the
taste
wild
for
blood
tiger
said:
story
grace
is:
"so
descends
there
on one.
can
be
He will
no
fear,
if
the guru's
up
stories
as
the
exist
about
prince
who
happened
to
( 31 )
monkey
general
Hanuman,
who
is
to
cross
over
prior
on
The
to
the
carry
the
liberation of
shore
out
of
the
the
task.
ocean,
He
is
Sit~,
is sitting despondently
despairing
then
of
reminded
being
that
able
being
to
the
locomotion.
Hanuman,
encouraged
by
this
admonition,
that
patients
they
occasionally
use
this
story
to
encourage
capacities.
Many
of
the
folktales
still
current
in
present-day
98
Miss Damyanti
his
was
benevolence
sitting
in
and
sense
court,
of
justice.
strange
One day,
person
came
to
when
him
so much
some
bring
him
down
As
he
earned
one
lakh
takas
every
99
day, he was given the name "Lakhtakiya".
"As
he
himself
had
the
no
responsibility
of
guarding
the
palace.
The
employing
He became curious
was
wandering
near
the
palace
gate.
At
found
weeping
and
beautiful
bitterly.
asked
her
"I
am
is
supposed
woman lying on
about
the
Goddess
Laksmi
to
be
cause
(the
very
of
her
Goddess
of
so_rrow'.
good
fickle-minded).
peacefully.
He
is
good
said:
for tune,
have
She
who
enjoyed
have lived
but
was
greatly
shocked
to
hear
it.
He
said:
"Is there any way to save the king from this disaster?"
_ "Yes,
ice,
1
-:'
smi.
"Lakhtakia r1odded his head and retorted: "I can sacrifice all
me
the
that
right
have for
path.
receive
one hundred
Pray,
show
thousand coins
every day
from
so
have
done
far
nothing.
But
the
time
has
come
for
me to prove my worth."
save
that
is
situated
feet
of
the Goddess
in the north,
sacrifice your
son at the
hesitated
went
had
sacrificed
home.
for
He
happened.
at
the
moment,
son
of
gladly
the
Goddess.
His
wife
to be
also
100
and
agreed
with
them.
So
all
of
them
went
to
the
took
his
sword
into
his
hand
and
chopped
off the head of his darling son at the feet of the Goddess.
The mother of the child could not bear this painful sight
and so she pierced her heart with a dagger. When the little
girl
she
followed
rending
suit.
Lakhtakiya
scene any
longer.
lost
It was
not
heart as
strong as a rock.
his
Thus
whole
the
family
see
too much
who had a
head.
could
this
even
heart-
for
him,
offered
their
blood
one
I
(Laksmi)
Goddess
self-sacrifice
of
the
sprinkled
scene
and
that
was
greatly
faithful
some
impressed
family.
blood
of
appeared
on
forefinger
on
She
her
the
by
the dead bodies. All of them became alive. She told Lakhtakiya
him
that
a
she
boon.
was
He
pleased
said
palace.
time
and
eyes.
had
But
happened
his
of
he
wanted
his
long
and
family
at
followed
watched
all
his
Lakhtakiya
said:
kept
"My
and
that
and
back
came
to
the
his
own
ignorant of what
had
with
the
secret
a
the
life
secretly
employee
the
Lord,
grant
all
him
transactions
strange
to
except
prosperous
to be quite
his
wanted
nothing
home
had
and
and
king
asked
absence.
humility
pretended
and
him
he
The Goddess
live
left
The
with
that
to
woman
was
reason
for
himself
out
weeping
in
king
Lakhtakiya.
of
human
done
was
beings.
such a
heart.
done.
was
day
the
now
poeple
This
with
wonder
king
not
a
at
the greatness
of
He was
It
struck
Desire for
it also.
He had
had no pride
in
his
he
had
rare
example
related
realised
the
that
of
whole
self-less
story
Lakhtakiya
in
service.
the
really
Next
court,
and
deserved
one
devotion
and
stands
out
in
this
simple
tale
of
101
him
from
everyone
else;
furthermore
the
need
to
failing
and
faith,
suspicions
waited-for
chance
of
in
others;
an
the
wisdom
apparently
to
trivial
see
the
occurrence
which only one who has the "compassionate heart" and utter
devotion to his duty will recognise and accept; the willingness, once the "kairos" is recognised as such, to sacrifice
all
finally,
heroic
the
is
modesty which
deed
loudly
and
triumphantly,
as
there
is
awareness
self
that,
and
without
the
be~n
help
humble
innermost
of eternal powers,
even
successful.
seminar
of
all
on
psychotherapy
psychiatrists
and
was
held
in
psychologists
small
except
for
circle
myself
- ,
of
already
some
on
"kairos".
being
I
acquainted
consequently
with
presented
of
two
KELMAN' s
work
case-histories
first
an
example
c) pp.
ros")
be
35/36):
may
it
to,
may
of
their
in
not
55
wpat
year
KELMAN
old
Hindu
means,
when
businessman,
he
says
( ( 25
never
prerna ture,
turned
not
patient,
come,
too
late
backs
fact
only
that
on
or
life
fruitless,
fail,
but
attempts
at
disastrous.
intervention may
Some
so determinedly,
to
people
attempt an awakening,
cause
them
great
have
it is wiser
for
unnecessary
pain and even kill them. Also there are some who genetically,
constitutionally
and
because
of
what
life
hus
done
102
to
them
and
they
have
done
to
life,
find
themselves
in
depression,
complaints,
anxiety,
for
the
bad
dreams,
previous
various
years,
was
physical
diagnosed
as
depression".
The
apparently
precipitating
were:
fall
miraculously,
resulted
in
that,
would
within
either die
or
short time,
then
severe
"pa~git"
no
cause
house which,
injury;
few
at a
lot
certain date,
of
trouble
he
to his
moaning,
complaining
and
demonstrative
fears
of
sisted
. and
To
more
in
concern
a
than
certain
efforts,
building
in
any
extent,
reaching
up
orthodox
the
the
relationship
analytical
patient
point
at
of
true
procedure
responded
which
he
care
to
could
these
see
how
to
his
Indian
old
joint
age
as
family
of
family-tyrant
the
Baniya
in
traditional
(merchants')
caste,
same time,
with
the
back
into
to anything".
At the
regrets
rigidity
tenacious
resistance
him with
the
pride
to
of
and
of
guilt
his
all
feelings,
shrank
which,
in his
attempts,
filled
depression,
therapeutic
having,
he
if
nothing
else,
then
at
the
second
family
chances
asthenic
of
lay more
case,
the
favourably.
constitution
of bones and
also
Hindu
Baniya caste,
and
from
traditional
41,
the
tuberculous
affections
103
giddiness,
he
was
still
patient.
far
Furthermore,
than
the
first
break
of
his
with
well-oiled
little
cepts
only
in
setting
paths
libertinism
and
entrusted
of
Having
in which success
criterion, ,he
mask
li.fe.
been
brought
ui:
venturesome
of
business
quite
of
unscrupulously
his
crooked
money
in business was
own
in
the
practices,
all
under
pursued
sphere
such
as
of
the
these
sexual
embezzlement
the
survived
in
revolt
all
terror,
of
this
the
inner
self
mishandling,
thinking that a
that
he
had
jumped
fortunately
from
his
bed
his house.
success
only
of
3 months
a
what
he
few
weeks
of
psychotherapy,
that
follow~ng
But,
report:
short
time
thought
He
was
feeling
before,
was
one
he
of
better
giving the
on
the
whole.
shaking. However,
anxiety
attacks;
even
told
guilt
himself
or
some
that
debt
probably . the.re
to
his
life
was
ahead
still
some
lingering
in
old
him.
He went
to
matter.
an
the
earthquake,
Next
morning,
the
newspapers
announced
that night!
Perhaps
this
is
an
experience
of
to
one
In that case
the
of
his
( ( 25
c)
pp.
55
and
59).
patient,
whom
occasionally
met
during
social
104
gatherings 5 - 6 years after his short course of psychotherapy has meanwhile left the circle of the joint family
and the house which again and again involved him in various
temptations and embarras"sing situations. His relationship
with his wife, which at the time of treatment was merely
formal,
if
not
quite
immature
form
of
exploitation,
the
time
for
which
we had
given
the
appointment,
105
no
one
came.
telephone
few
call
insisted
in
hours
from
quite
later,
lady,
we
the
aggressive
received
patient's
and
frantic
mother,
domineering
who
manner
room"
her
in
our
that
psychiatric
bringing
the
centre.
patient
We
for a
made
it
clear
consultat'ion was
not our task and that though the doctors at B. had informed
us of
need
either
for
an
ambulance
or
for
his
being
admitted
According
be
to
brought
on
consulting-room.
bringing
the
her,
a
We
stretcher even
from
remained
firm
in
to our
private
patient
the
our
car
to
request
the
that
went
patient's
on,
partly with
the
mother,
rather
helpless
young
wife,
partly with
before
the
finally,
on the fourth day after his arrival in the city, the patient
was
brought
in
car.
morning,
car.
some
men
finally,
Mother
tha
directs
should .be
patient
the
called
is
brought
operations
to
take
the
and
in
orders
patient
out
then trans-
the
entrance
hall.
Immediately
we
remains
He
is
have
thin,
for
him
with
his
knees
asthenic
man
with a
for
sparse
a
tufts
very
of
young
hair
bird,
stick
a
up
simile
drawn
like
rushes
an~
long
to
remark
time.
He
up to his chin.
yellowish complexion,
servant
been waiting
crouching,
a
his
which
is
fluffy
feathers
also
suggested
106
after
explains
He starts speaking in a
every
that
he
word,
is
almost
very
like
nervous,
not
in
all
feeble voice,
dying man He
able to resist:
I
In 1 954
love with
this
girl
time since
of
asthma
They sug-
into
me
not
told
My
might go to Lucknow
mind
strange
to
is
scrappy
"stronic shock"
use
this
heaving
with
attacks
3)
I feel
word
emotions
They are not
recollections.
the asthma
had
certain
another
shawl
whether
the
put
to
of
door
around
the
the
but-then they
very nervous.
have
some very
During
complete
feeling
that
want
in again and
patient.
consulting
would
room
brings
now asks
He
be
could
left
open;
halting,
subdue
as
strong
if
or
pluck
up
to
struggling
emotions,
he
for
breath or having
to
to
formulate
pluck
up.
Some
Memories
part
they
of
my
disturb
mind
me.
refuses
I
now
to
want
that
seems
and
want
then
to
stronger
we
would
continues:
go
back
voice.
have
"Now
right
I
ask:
to
I
am
now!"
go
far
back.
"Yes",
becoming
he
Your
he replies,
very
explains
illness
in
excited.
a
slightly
tel 1
you,
107
what
to expect here??"
patient
now
and
me
let
quite
to change
he
cannot
reports
ill
have
and
alarm
orders:
great
"Call
difficulty
remain passive,
It brings
walk.
mother
standing
insists that I
to
the
they
imperatively
go!
this environment."
thing
"No,
back memories.
let me go!"
He argues
that he
is
cannot stand
why
the
one
patient's
into
physically,
my
pitiful
condition
he
is
would
indeed
tend
assuming
that
seriously
intuitive
that
my
own
boldness,
reply
calmly:
"Why
don't
you
do
it
but
in
outside
in
that he
come.
can
"Now
he
jumps up
wards
he
feeble
his
suddenly
the
door.
dared
me.
You
voice
to
mother
throws
There,
do,
have
that
it cannot be heard
once
more
himself
away
couch and,
turns
his
me
back
some
encourage
him
he wants her
quilts
and
to
shawls,
becoming
"Thank you,
given
if
with hasty
probably
he
waiting-hall.
call
from
the
has
so
the
and
aware
says
of
in
what
quite
Then
he
walks
his
mother,
she
seems quite
shocked.
She exclaims
It
quite
has
immediately
4)
distressed,
gone!"
and
The
calls
Small conveyance
man on a cycle
vehicle.
argues:
patient
for
"But
says
rickshaw.
the
he
4)
car
wants
This
is
to
not
leave
seems
to
108
be quite
unheard
sits
down
on
near
him,
but he
my
face
of.
While he waits
small
wooden
turns his
reminds him of
bench
for
in
the
the
back on me.
something,
and
vehicle,
garden.
He explains
it
is
he
sit
that
too mu<;:h
to
bear to look at it. Even now he must keep his back turned
on
me.
he
is
explaining
have done
He has
time to-morrow,
the
arrives
and
enthroning
posture,
the
the
who
them
forcing
on
one
up
seat
have
of
onto
quite
taken,
the
attendants'
it quite
firmly,
appreciate
obviously
events
by
jumps
the
king.
is
turn
covered up.
ping
called
patient
himself
like
however,
by
rickshaw,
in
his
lightly,
challenging
courage.
shocked
fusses
a
and
that
Mother,
perplexed
he
must
be
through
him.
her
Finally,
will
by
the
mother
cramming
him
succeeds
into
the
in
car'
has
later,
written
and
reports
some
that
notes
since
the
which
the
dramatic
moving about
forced
way
breathing.
down
the
in a
He
corridor
walks
to
my
with
off ice
me
the
fairly
and
does
not
long
object
on
"ta~hat"
the
5),
he
starts
talking,
now
in
sometimes
lisp.
One
sensitive,
be
fairly
sort
out
gets
almost
the
person.
organised,
memories
impression
vulnerable
well
like
of
real
but
child,
that
His
he
events,
even
he
is
thinking
is
still
dreams,
padded
with
with
a
slight
very
frail,
now
at
seems
a
loss
fantasies
cushions,
to
to
and
used
1 09
hallucinations.
during
the
He
illness.
in an attempt
interview,
he
to
convey
First
of
to
all,
me
what
however,
was
the
pushed
apparently
still
benefit
out
outside,
of
onto
he
the
verandah.
a
Looking
policeman,
During
So as to give
discovered
4 years,
happened
attack occurred:
when
tries
he
considered
he
that
everyone
bed.
else
were
after
him,
bringing
him
back
to
attack."
Maybe
already
at
that
time
"missed
kairos"
that had challenged him into giving up his extreme dependence on the domineering mother!
In
this
respect,
appears
to
have
the
scene
been. what
during
one
could
the
first
call
interview
"corrective
escape.
other
But
memory
gradually
fragments
he
had
made
been
it
clear
involved.
that
Some
various
of
them
of
"deja-vu".
The
figure
of
the
female
psychiatrist
the
same
first day,
time
the
with its
off ice
in which I
pump
and
others
the
too,
oxygen
apparatus.
Al 1
these
memories,
and
us
in
the
mother.
fully
partly
in
morning,
the
and
written
which
was
notes
brought
by
his
wife
him down
in
helplessness
and
agony,
whenever
11 0
he tried to move away from the powerful, smothering domination of his mother. As a young intellectual at the age
of 19 he got involved in a revolutionary political movement. It was at that time, when he wanted to leave home
to devote himself to left-wing politics that he suffered
one
of
his
first
severe asthma
attacks,
which
kept
him
attacks
of
asthma had
supposed
into
fruitful
one.
My
programme
did
not
had
seen more
recently
during
1I2
years
work at
Medical
College
in
New
Delhi
might
111
be
included
loss.
The
in
this
patients
'the ones I
some
though
had
felt
seemed to be of a
somewhat
at
in Uttar Pradesh.
had
contribution,
we were
of ten
some
There,
also
complaining
awareness
that
of
they
some physical
were
symptoms,
emotionally
sick.
At
the
colleagues
predominantly
at
least
people
regard
vague hypochondriac
1 ike
asthma,
with
physical
sy~ptoms,
their
complaints,
coli tis,
sections.
They are
manifestations
or
such as hysterical
who
fits,
psychosomatic disturbances
headaches
etc.
as
the age of
illiterate,
1 6,
and many of
ward population of rural areas of the neighbouring provinces or from slum areas of the city itself.
With these people psychotherapy is practically impossible
with
supportive approach
They
(S)
sketched
expectation
out
amongst whom
as
I
typical
of
"being
of
the
fed"
which
Himalayan
hill
had
people
some
in particular with
the
first
two cases
just reported
these
businessmen
(case
and
2)
had
spent
their
by
the
influence of
transformation
through
"kairoi"
shook
period
that
of
past
them
history;
life
that
it
patterns 10 culminated
actual
might
was
sphere of
therefore
up
to
mean
country
could
a
have
certain
is
passing.
happened
extent
be
difficult
they
any
were
as
crises
if
to
find
the
these
same
certain
"self-contained"
that
at
The
repeated
it
the
20 years hence.
in
consistency:
the
which
crisis
could
not
internal
within
the
This might
occur
without
11 2
at
least
fact,
certain
amount
"precipitating cause"
to
assume
the
a
of
inner
maturity
for
it.
In
germs
of
previous
which
it
it
seems to be lacking,
is
saskara
11
simply a
11
one is tempted
internal
growth
of
incarnation)
pushes
secret
that
against
one
the
day
solid
reaches
protective
the case
in
point
at
layers
of
the
patients
of
rapid
social
transformation
one
feels
in
many
off balance by some untimely clash with outward circumstances that are quite incongruous with what the person concerned
can
Such
reasonably
premature
for
which
not
of
be
yet
like
irruptions
poorly
ready,
birth
for
expected
cannot
new
abortions
of
educated
be
face
and
influences
and
and
premature
assimilate
and
happenings
unemancipated
regarded
potentials
or
to
as
people
"kairoi",
patterns;
moments
they
deliveries.
are
"Kala",
and
are
more
Time,
not as
the
open,
for a
frequent
in
free-floating
remarkably long
Indian
anxiety
patients
(S)
the
stuck
the
is
states
persist
patient
are
often
depressions or psychosomatic
which
somehow
in
49),
it
narrow
forward.
symptoms
seems
as
if
birth-channel,
Behind
him
lies
the
life;
before
him
lies
the
need
for
emerging
as
competitive society
Expressed
more
was
united
of
"sucking"
with
generally:
a
from a
primary oneness
"common world"
in which
in terms of
nourishing mother,
has
one
receiving,
become
lost
is
of giving.
to open oneself
to a
one risks
11 3
getting
helplessly
"birth-channel"
cold,
no
unhomely,
longer
and
hopelessly
between
these
de so late
one
with
the
stuck
two
no-man's
world
in
worlds,
land
in
the
or
in
narrow
lost
which
receiving
in
one
love
and
a
is
not
would,
however,
illiterate
and
be
wrong
to
regard
all
patients
overwhelming
showed
and
unemancipated
victims
an
of
circumstances.
amazing
people
precipitated
I
have
understanding
as
such
social
helpless
change
and
of
what
was
happening
one
could
interpretation
probably
of
call
symptom
more
an
existentialist
quickly
and
naturally
am
certain
necessary
at
criterion
"abortions"
that
is
still
and
announce
that
and
loss
would
"premature
perhaps
for
I
and
promote
so
to
far
know of
allow
of
must
confess
general
to
from
creative
quite unscientific,
I
any
one
deliveries"
possibilities
how far
to
and
distinguish
birth
growth
pangs
except
in
patient
instead
of
simply
( 25 c):
therapist must make. The stakes are high and the gamble
is great"
peasant woman!
In his paper (25 c), KELMAN points to the growing aversion
in
inability to
to have
to
through
the
would
up
the
take up a
face
the
that
psychiatrist's
there
are
unwillingness
so
or
pain,
argument
He points out
in
to
instances,
group setting.
that
meant
many
anguish,
"living along,
despair
and
suffering
that
114
II
more kairoi
With regard to many social phenomena much that is presenting
itself
very
similar
If
one
examines
one realises
that
such
"similarities"
more
closely,
inter-
Here in India,
millions are
from
atmosphere
of
community
(see
an
individual
one's
own
the
the first
shelter
joint
HOCH
of
family,
faced
the
the
who
and
( 17))
existence,
the
necessity
for
into
the
for
time
past
have
this
was
often
generally
only
an
prevailing
illusion,
fashion
been
as
and
masses.
What appears
is
therefore
all
the
village
hazards
of
standing
on
in
an
open,
glorifying
the
(though perhaps
"individualism"
defeats
ne-
on the contrary,
the
some
the
collective
empathic-symbiotic
caste and
( 16)
feet and
with
time from
its
into
as
own meaning!)
social
in the USA
groups,
to be
on
the
more
matter
for
concern
that
Indian psychiatrists
is
many
dS
great
people
need
as
for
the West.
approaches
possible
with
the
that
No doubt
can
least
expenditure
psychotherapeutic
cannot
contribute
methods
to
to
this
very
be
benefit
taught
and
process of
through
applied,
individual
psychiatry,
Western
asking,
curbing
.civilisation
that
whether something is
a
necessary
are
often
applied
"coming or going",
development
instead
of
without
will risk
helping
it
to come to fruition.
It may
Indian
perhaps
colleagues,
opportunity
not
as
of 'going
be
few
fair
of
through
to criticize or expose my
them really have had the
the
kind
of
training
that
11 5
would
have
prepared
them
should
establish
rare
be
commodity.
possible
that
Still,
to
"core
have
at
contact"
times
little
with
feel
more
the
that
courage
patient
and
to
to
c)
hardy to another".
In
the
West,
where
doctors
are
being
more
and
more
the
the
other hand,
treatment
number of
which
"Readers'
l~terature,
they
have
read
about
right to seek
in
the
latest
or
Here
at
in
public
least
India,
heal th
respect
the
within
insurance
right
of
the
schemes,
framework
of
the
people in general
few
sti 11
anything
blame
the
goes
wrong,
doctor,
inevitable
stroke
but
of
take
fate.
person
it
will
not
necessarily
Considerations
of
being
held
venture
should
therefore
play
less
of a
role than
In
take
over
(HOCH
symposium
a
depression,
short paper on
(11 )).
c0l leagues
on
got
After
up
my
and
had
been
asked
to
"Psychotherapy of Depression"
presentation,
said:
"Dr.
one
Hoch,
of
the
your are a
senior
brave
6) In this respect
things have changed a 1i ttle in the
'
years since this f was first written. Th oug h II ma 1 practice
cases" in courts are still rare, one occasionally hears
of doctors who have been beaten up "on the spot" by
the dissatisfied relatives of a patient whom the doctor's efforts could not save!
11 6
you
suggest."
(electroconvulsive
in
India
and
This
confirmed
therapy)
indications
my
which
for
suspicion
is
which
that
extremely
go
far
ECT
popular
beyond
those
is often used
Under
the
heavy
load
done
his
ut-
of
of
against
this
repeated
him.
ECT
At times,
however,
secret
indignation
stifling
or
cutting
off
(through
endlessly
or
leucotomy!)
of
creative
potential
even
brews up and drives the patient into more and more despair
and
panic.
For
how
is
anyone
still
going
to
hear
what
adolescent
patients.
The
"puberty
crisis"
for . a
long
time
here in India
in
the West,
(see HOCH
( 12)
is a
and
to
with
all
as we have known
very new phenomen
( 1 3)).
Indian
tradition
adult duties
and
adays,
increased opportunities
crumbling
choice
or
of
of
even
force
emancipation.
their
the
joint
careers
the
Many
constitution
even
break
even
psychiatric
down.
in
family,
a
young
who
or
for
into
their
the
society,
venture
unprepared,
early
Unfortunately,
colleagues,
(10)).
still
of
parents,
free
individual
through
falter
teachers
little
the
challenge
either
upbringing,
have
Now-
education,
the opening up of
competitive
are
(HOCH
higher
or
and
knowledge
11 7
of
parents,
to a
alarmed
by
some
signs
of
rebellion,
took
or even treated with ECT, simply out of fear that a schizophrenic process might possibly be involved.
One of
as
these cases,
Consultant
to
another
general
hospi ta!
in
New
Delhi,
case:
This
18
year
old
Hindu
college
student
who
setting
felt
where
the patient.
ous
she
who
respect,
was
the
treatment
working,
was
at
the
psychiatric
not doing
justice to
referrals
someone
that
between
is
it
often
law
of
the
the
relative
colleagues
are
rare
in
India.
as
This
is
jungle!
freedom
of
if
there
the
is
nothing
reverse
of
To
in this
but
the
the medal of
which
the
time when
first
As
to
the
treatment,
become
symptoms
his
arrogant
that
parents
and
had
could
aggressive
given
only
occasion
say
towards
that
his
for
he
had
father
and
boy
himself,
fairly
tall
and
well
built,
looked
stiff
in
his
movements.
When
asked
him
about
his
pained
resentment
undergone
between
during
a
smile
did
He
not
told
and
himself
this
and
first
and
stubborn
spitefulness:
"I
can
briefly
about
the
treatment
he
hinted
that
there
had
been
tension
his
father.
The
fact
that
already
interview
made
me
hopeful.
have
his
history
he
once
or twice broke
into
except
for
few notes
sent
11 8
had
drugs
been
he was
taking.
It
therefore
to
prescribe
was difficult
the
to know
what might come up once the protective cover of the tranquilizers was
state of
emotional
treatment
and
not
dullness
to
the
and
rigidity
original
was
due
trouble.
to
the
the
next
interviews,
nothing
few
weeks,
the
worse
along
with
medication was
came
up
than
once
or
gradually
slightly
twice
reduced,
rebellious,
laugh and
had
smouldered
receiving
psychiatric
irresponsible
self
no
up
or demand
that
give
In
his
took
him,
when
treatment
whose
had
He
realised
branded
at
had
state
up
of
all
dull
On
the
other
affairs
striving
despair,
he
had
to
seemed
to
have
him
as
left
tried
he
to
had
explain
to
studies
he
admit
adult.
and
his
had
were
temptation
Even physically,
"broken":
an
him-
he
responsibl~
his
his
as
if
become a
had
been
hand
that
expressing
felt
he
attempts
seriously.
something.
this
to
madman
one
running
in
to
just
"backundergo
the
shackles
of
the
psychopharmaca
to
that
the wish
belonged
to
the
at
the
foot
of
first
met
with
away,
at
visualise
expressed
future
to
and
go
strong
say
few
Himalaya.
opposition
what
he
some
~undred
This
on
off,
and
and cul ti va te
family,
the
to
fell
kilometres
wish,
the
wanted:
farm land
however,
part
of
the
indulgent
with
cooperative,
regard
to
her
though
eldest
perhaps
son,
a
the
While
little
father,
too
an
11 9
facial
expression,
sulted
him.
far
history
as
that
historical
proved
the
boy
right,
at
least
accuracy
was
concerned,
as
if
not
from
capital of India
from
family
of
had
migrated
the. small
to
kingdoms
the
beyond
the
Northern
border.
and
minister
at
the
royal
amongst
had
had
more
plenty
court,
legitimately
to
opportunity
of
cultivate
sibling
he
was
was
only
50 % aristocratic,
sumably
had
at
least
considerably more
of
his
origin
of
officialdom
75
% nobility
than his
and
father.
finding
in
the
in
him,
which
means
post
in
Government
of
the
middle
India,
the
ranges
father
father's
the
old
mind.
resentment
At
times
role of a
new
life
his
own
suade
short
appeared
one felt
to
be
was
rising
in his
precarious self-esteem.
him
that
by
out
to cut down
son and
that
It was difficult
crediting his
th'e
threatened
to per-
the worst
was
serving
Finally,
sarcastic
of
neither
however,
condemnation
grudging
and
the
was
boy's
able
and
sceptical
to
resentment,
neutrality,
his
at
and
attitude
least
he
to
agreed
of
one
to
two
months
later,
to see me
120
task.
He
first
had
the
workmen
to
~n
and
uphill
materials;
of
face
construct
him wherever
they
could.
New
crops
It had
a
place
not r~cognise
would
his
the authority
tried
had
to
to deceive
be
tried
out
of
cultivation.
And
all
along
he
had
little
or
the interview,
which was
later
followed
he
asked
me:
"Do
you
know
also
knew
then
what
made
me
well?
that
it was
up
to
he
me
to make
known
the
the
word,
to be typed,
see
me. This time, his first encounter with death, the passing
away
he
of
lived
"sinking
attack.
an
in
uncle,
the
shaken
constant
feeling"
When
had
might
X-ray,
fear
be
the
him
and,
that his
sign of
electrocardiogramme
for
few
days,
palpitations and
a
severe
etc.
heart-
proved
to
make
him
face
a "crisis" that
responsibility.
this
new
announced
experience
the
growth
also
of new
in
terms
of
insight and
1 21
4. Conclusions
What,
problems
in
India
taught
us
about
the
nature
be
defined
"Time for"
to
be
as
"time
in
its
qualitative
cannot
aspect".
fed,
the
harvesting
season
that should
"bring in"
comfort
prospects,
are
true
"kairos".
((1)
Matth.
of
his
on
accustomed
the
contrary
resources,
often
defences
anJ
16,26)
say:
"What
is
man
profited,
if
he
shall gain the whole world and lose his own soul? or what
shall a
of
the
characters
in
2,4 v.2)
questions:
belonged
to
"Kairos"
"time
in
brings
one
me,
would
its
the
tell
me,
have
should
to
qualitative
forward
( ( 33
a)
some potential
step
BRHADARANYAKA
UPANISAD
,
be
be
defined
aspect
as
immortal
more
by
it?"
accurately
as
aspects of
oeen
.the
periods
character
time,
in
of
the
history
"time" as
of
mankind,
in
which
even
nomads
in
space,
that
time
as
separate
coordinate
could
only
become
the
object of
imagination,
from
primary
122
this
primary
stage
can
be
marked
by
fruitful
11
kairos if the innate potential has been allowed to develop at its own speed and in harmony with an outward situation that still provides some care and shelter for further
growth, even after the paradise of empathic-symbiotic
oneness has been left behind. (HOCH (13)). In other cases
in which the awarenss of a separate existence, of the
need for conscious reflection and individual responsibility
and turned
into
creative
stimulus.
It
may
Its
manifestations
therefore
may
remain
limited
123
to be darkness.
if his
voice is to be heard, may have to cry in a silent wilderness first, and not amongst the loud congregations of
busy men. There has to be some tension between what is
and what might be, between the accepted temporal values
and a longing for the eternal, between a reality recognised
as illusionary and the realm of true essence .
What is customary, well settled, must, at
a
few
wise ones,
same time,
be exposing
least
its threadbareness.
to
At the
one who
recognises
the
right
124
He must
be
tough
enough
to
stand
up
to a
crisis,
to
keep his wits about him during it and to contain the pressure of emotions aroused, such as fear, anger, greed, sexual
lust,
him
that
may
towards
developed
to
try
to
obliterate
destruction.
capacity
perceive
the
At
for
"kairos"
the
the
issue
same
subtle
even in
time,
or
he
to
must have
discrimination,
the
most
pull
so
as
insignificant,
of
the
ambiguousness
situations of
with
which
transformation present
all
symbols
themselves,
but
and
also
of the deceptive righteousness with which the dark adversaries, the well established representatives of the accustomed,
by
their
desperate
attempts
to
stifle
the growth
of
the
must,
his
through
past
development,
he
of
introspection
have
Furthermore,
must
have
others
to
become
in a
gained
the
and
careful
transparent
spirit of
the
ultimate
and
high
sensi ti vi ty
extent
that
he
at the same
to
his
analysis
to
regards
the
them
as
He must be aware
This
in
spirit
has
to extend
to
even-mindedness
bring,
can
leave
all
with
open
worldly
regard
attachments.
to
complete
what
freedom
the
for
Only
future
choice
to
temporary
advantages.
The
mature
willingness
into
sacrifice
an
absolute
may appear as a
readiness
hindrance,
to
without even a
anything
squint
that
towards
not
even
the
in , a
discerning,
consist
only
in
"once-in-a-life-time"
every
fleeting
that "kairos"
rare
opportunities
crisis,
moment
can
but
become
that
to
one
of
potential
or
adds
the
of
to
load
insight,
guilt,
of
while
debt
every
moment
towards
missed
life or may
125
hope
that
short glimpses,
ros"
fruitful
be
found
from
to which
can
Indian
myself
the
be
found
to show,
( 25
in
though only by
has
referred in his
way
or
as
one
might
hinted,
tradition,
and
c)
some
If,
occasionally
Christian
authenticity
two sources
KELMAN
scriptures.
have
in
they
this
validity
in
the
argue
and
are
need
of
other
also
not
either
to
detract
of
these
to
sometimes
in
but
great
frequently
"Kairos"
in
of
silent,
universal
dimensions,
inconspicuous
way
in
more
individual
1 26
LITERATURE
(1) BIBLE, THE HOLY:
"Foundations of Tibetan
Mysticism." First published in
English: London, Rider & Co.,
1959.
( 1 0) HOCH, E. M. :
II A Pattern of
Neurosis in India. II
The American Journal of Psychoanalysis, Vol. XX, No. 1, pp. 18-25,
1 960.
( 1 1 ) HOCH , E. M. :
"Psychotherapy of Depressive
Reactions." Indian Journal of
Psychiatry, Supplement to Vol.
III, pp. 25-32, 1963.
( 1 2 ) HOCH , E. M. :
"Ripe Old Age? or Senile Deterioration?" Indian Journal of Psychiatry, v. III, pp. 120-133,
July 1963.
127
( 1 3 ) HOCH, E. M. :
( 1 4 ) HOCH , E M. :
"Psych.otische Episoden bei Asthmatikern." Zei tschri ft .fiir Psychosomatische Medizin. Part I: Vol.
II, No. 1, pp. 22-36; Part II:
Vol. lI, No. 2, pp. 83-91, 1965.
Goettingen, Germany.
( 1 5 ) HOCH, E. M. :
( 1 6 ) HOCH , E. M. :
( 1 7 ) HOCH , E. M. :
( 1 8 ) HOCH,
E. M. :
( 1 9 ) HOCH,
E. M. :
1 28
(20) HUXLEY, ALDOUS:
(21) JATAKA:
( 2 4) JUNG, C. G. :
"Von Kairos zum Problem der Kurpfuscherei." Schweiz. med. Wochenschrift, Vol. 86, No. 35,
pp. 982-984, 1956. (Quoted by
KELMAN in (25 c)).
(28) MAHABHARATA:
(29) PANCATANTRA:
(31) RAMAYANA:
(32) RGVEDA:
129
No. 944, London, Dent & Dutton,
1938.
(33) UPANISADS:
1 3'1
132
It was only some time later that I discovered an article
also a contribution to a "birthday volume"! - in wh~ch
more than 50 years before practically the same ma~er7al
from the ancient Indian scriptures ref erring to the significance of dream had been utilised: EMIL ABEGG's contribution to the "Festgabe fiir ADOLF KAEGI", published in 1 91 9
and entitled "Indische Traumtheorien." This well-known
Swiss Indologist had, however, dealt with the subject
in a much more factual and scholarly manner without any
attempts at relating it to present-day life and psychiatric
problems. Once again proof that the ancient Sanskrit te~ts
permit different interpretations of their wealth of meaning
and that whoever approaches them will find there what
fits in with his own interests and attitudes, his own
stage of development and the "spirit of the time" in which
he lives.
The collection of papers which G. CONDRAU was to bring
out for MEDARD BOSS' s 70th birthday, was originally to
have the title "Revolution der Weltanschauung", i.e. "Revolution of World Views". Eventually, however, perhaps as
those asked to contribute could or would not fit in with
this theme, it was published (Huber, Bern, 1973) simplf.
under the title "Medard Boss zum siebzigsten Geburtstag
(i.e. "To Medard Boss for his 70th birthday.") In my own
article, however, keeping this original title in mind,
I made reference to it in the first two paragraphs.
unconscious?
1 33
as
experience
in
the
therefore
himself
would
any
in
certain
it
therefore
~ore
rate
enforce
the
often
an
perhaps
not
liberating
be
deeply
to
and
more
correct
psychotherapeutically,
a
dream
oriented
"why
inhibitions,
more
fully
at
not
to
by reducing
critically
encouraging
and
to be
interpretation of
elements of waking
and
respects
"why?",
rationalising
but
not?",
that
questions
explore
how
the
it to
rather
with
all
obstacles
narrowing
in of our
195 7
of
a) )
(1
BOSS
assigns
as we call
ence".
He
the waking
warns
as
something
it
is
be
dreaming
the
"dignity
"
just
against
to
to
leaving
taken
for
aside
granted
the
and
waking
he
state
shows
that
is concerned.
If we
by
Dase1ns-analysis,
one
which
for
the
question-mark
in
"revolution"
recognised
way of a
and
time
our
not
view
perhaps
being
title,
only
of
the
to West or,
the
with
been
shall
but
the
provided
be
sense
world
"turning around",
from East
has
we
in
also
with
venturing
into
breaking
down
of
at
second
"The
same",
dreams
were
back
years
we are
to
things
find
that
which
already
3000
gress,
we
more
what
to
made
ago,
the
by
so
simply -
was
change,
these
West
known
at
more
they
remain
ancient
that
the
Indian
to
be
very
modern,
philosophers
2000
already
long
ago.
One
turning
can
find
1 34
of them
provided
11
almanachs
11
of this
and
the
1 35
question
in
of
waking
the
life?"
Daseins-analyst,
is
illustrated
namely
in
"Why
peculiar
not
manner
the
the
banks of a
hollow
(elephant)
the
of
used
river
for
the
to
a
certain river,
trunk
pass
drink:
of a
this
banyan
tree
One day a
tree.
daily
on
A tusker
his
way
to
one
he
had eaten
morning
asked
night
he
him
went
the
the
Goddess
the head of
up
to
meaning
her
of
Parvati's
tiger
dreamt
husband,
this
the
dream.
God
Shiva,
Shiva said:
and
"Well,
tiger,
to
the
elephant
having
river
came
for
brother,
dreamt
so
asked
when
made
true,
his
he
received
and waited
his
command
drink,
last night
that
the
I
So
"Yes!"
if
you
Now I
have
terribly frightened
do.
his
friend's
has
allowed
what
to
plight,
In
said:
the meantime
"Well,
if
speed
them.
As
nodding
wanted
than
soon
her
to
as
head
let
her
us
all
go
to
two companions,
she arrived
and
know what
said:
"Big
before
pretended
to
him
"Lord,
do,
finish
seeing
there is nothing
and
verify
your
reached
there before'
the God,
be asleep.
to
statement."
"So they started for Shiva's place.
more
God,
When the
knowing
say.
tiger
anything
not
to
the
it soon."
"The elephant was
more
of
the elephant.
told me
permission.
usual
the
for
her,
she started
When Shiva
she,
as
if
1 36
"No,
the
137
in
particular
dream and
cular
its
to
Upani~ads,
the
psychological
dreamer
loses
its
the
content
interpretation
importance
It is dreaming as a phenomen,
of
almost
completely.
to begin with,
out
of
actually might
to
or
gain
~
fulf.ilmwt"
this type
comments:
"In
the
Out
wish
dream
further
FREUD' s
of
the
concept
numerous
to off er only a
the
3),
effulgent
seems
or
even
( 2)
to
rejoice
see
4, 3
v.
in
the
terrible
1 3,
few
some
texts,
one
dreaming
as
descriptions
of
of
basis for
(i.e.
the
of
to
"self)
or
women,
(B~HAD~RA~YAKA
objects.
my
company
subsequently
as
entity
to
explanation,
an~icipate
rather
"wish
we expose ourselves
be
referred
to
laugh,
UPANI~AD
as
B~H.
UP.)
II
Now,
him,
or
~n
he
overpowered
or he was
time
when
falling
through
ignorance
king,
as
comprise
UP.
It
II
king,
as
reaches
take
all".
as
or
an
it
his
were,
and
was
killing
(in short)
fears
fancies at the
he has experienced
thinks
or
(retinue
of)
(B~H.
worthy
low states,
somebody
pit -
high
if
whatever
it were,
and
may
him
into a
or a
feels
as
Brahmana,
it were.
as
it were,
or
As a great king
(B~H.
UP.
(2)
2,1,
v. 18.)
1 38
in
these
dialogues
between
wise
philosophers
and
last,
the
so-called
"turiya",
i.e.
"the
Fourth
1 39
ion.
Some
and
at
extracts
the
same
from
time
the
show
texts
up
can
the
illustrate
peculiarities
this
of
the
of
presents
who has
the
the
a
other:
come?"
of
their
thus
When
self
asleep,
reflections.
he
it
is
asleep,
within
has
the
((2)
2,1,
v.
16-18)
in which a
One
of
them
is
withdrawn,
When
are
the
its
world"
answer,
with
he
man
asks
the
specialised
lies
When
"svapiti"
organ
of
in
it
4).
the
of
11
as
its
past work
Then
follows
describing
nose
the eye
the
Self
the organs,
verily,
is withdrawn,
thus
Supreme
withdraws
it
"When
is
knowledge
the
Then,
speech
did
intellect
and
heart.
Whence
continues:
the
its
of
results
earlier
then?
by
the
is withdrawn,
no
it
organs,
the
name
was
associated
the
it
drawn.
is
withdraws
of
where
receives
that
functions
that
UP.
was
this
B~H.
In
between
object
ect
episodes
dialogue
(or better:
the verse
various
dream
of
same
these
"These are
already quoted
contents
(2,1,
v.
UP.
(2)
18).
In
4,3,
v.
ni te)
is
it
dialogue
7-10),
entity
amid
light
the
another
we find a
which
organs,
the
within
the
intellect,
thinks,
as
is
it were,
and
roams
text
(B~H.
reflected
intellect
it
the
in
which
(is
is
the
between
the
the
as
which
(self-effulgent)
self).
this
and quivers,
intellect,
and
Simulating
the
it were.
next
life;
For being
entity
(the
individual
self),
mentioned
above,
1 40
has only two places, this life and the next life. The
dream-state, which is the third, is at the junction (of
the two). staying in that place at the junction (or "transition" E.H.), it sees both places, this life and the next.
No\)',
whatever
support
it
v.
of)
10:
ego
1 41
The state in which there is the half manifestation of
the -ego is called the dream state and the full manifestation of the ego is the state of waking". V. 11: "The inner
organ (mind) which is itself but a modification identifying
itself with the reflection of Consciousness, imagines
(various) ideas in the dream. And the same inner organ
(identifying itself with the body) imagines objects external to itself in the waking state with respect to the senseorgans". V. 12: "The subtle body which is the material
cause of the mind and egoism, is one and of the nature
of insentiency. It moves in the three states and is born
and it dies. 11
Similarly one reads in a small booklet with the title
/
"Aparoksanubhuti" (12) 6) verses 56-58: "This world, though
an object of our daily experience and serving all practical
purposes,
is,
their
they
are
witness
the
(the
behind
them)
11
is
gUIJas";
beyond
or less as follows:
Dream and sleep are products of "non-knowing" ( avidya)
or perhaps one may pe permitted to say "of the unconsci-
6) "Aparoksanubhuti"
or
"Self-Realization"
(literally:
experience of "revelation", i.e. something,., that _c~nnot
be seen with the eyes) attributed to Shri Sankaracarya,
8th century A.D.
7) "guna" ( s): The three "gunas" are the
or qualities of the whole of creation.
basic elements
142
The
terminology
confusing.
On
impression
that
subject and
and act of
object,
seeing
sleep,
in
which
the difference
is eliminated,
the
split
the
between
in
the
same
manner,
attributing
more
importance
143
throughout all
dered
as
worlds
of
the
known
the
witness
to us,
"turiya".
everything,
pear ls,
the
and
the
of
This
on
is
which
experiences
"non-experiencing"
this
highest
to reach
Self,
this
exercises,
all
that
happens
in
the
three
thread
like
of
of
which
waking
deep
is
which
separate,
and
dreaming
sleep
to
be
runs
single
are
through
beads
and
strung.
aspired
or
also
It
is
to and it is
all
philosophical
scriptures
attempt
to offer
one
may be
(S),
one has
to stress again
at a
ment
of
the
possibilities
waking world
beings
8).
in which he has
Indian
liberating
that
man
waking
world
waking
state,
from
his
in
but
own within
however,
involvement
making
also
his
this
philosophy,
and
are
him
dream
sees
in
this
transcend
and
its
in
deceptive
not
deep sleep.
aim
only
the
The method
thoughts
their
becoming
"suppression
one
with
sometimes
be
thought
to
so
presented
far
the
unmanageable
8) Once
can
then
be
examined
connections of meaning,
thought",
can
which
the
dimly
next,
an
obstacle
again:
of
the
all
moment
but a
thought
of
perceived
and with
German
processes"
and
void
transition
9),
which
from
one
irritating,
or
recognised
"cessation of all
silence
on
and
as
yet
even
an
term
"sich
unexplained
awkward
annoyance
and
to
auseinandersetzen" !
{ s)
9) The fundamental definition "Yogas citta vrtti nirodhah", i.e. "Yoga is the arresting of ali revolving
of thoughts", stands at the beginning of the standard
work on Yoga, PATANJALI' s "Yoga-Sutras" ( 11 ) Section
I, Verse 2 (see also page 175).
1 44
II
su~upti or prajna
svapana or taijasa
Dream (consisting of
light, luminous).
No ego-consciousness.
No activity, no effectiveness.
Products of ignorance.
Belonging to the sphere of "non,-being".
145
IV
jagarat or vaisvanara
turiya
Waking state
(common to all men).
Fourth State
P~ce,
"Advaita", one-ness.
Cognition "outward".
No cognition or perception.
Ego-consciousness present.
Determinate, concrete
knowledge.
All-embracing, unifying
knowledge.
cal~, non-duality
(santam, sivam, advaitam)
146
the
modern
object
of
Western
his
psychologist
studies
only
itself outwardly!
One sometimes
hears
to
to
an
an
attitude
regression
would
lead
to
who
wants
to
"behaviour"
the
reproach
embryonal
of
that
that
stage
as
an
manifests
this
and,
careless
have
at
amounts
any
rate,
indifference
with
developments
would
as
make
of
HEIDEGGER
human
such
theoretical
criticism
has
presented
"Dasein",
and as
and
appear
it
practical
justified.
as
the
nature
that
"Care",
such
central
it decisively guides
concern of
the
Daseins-
something
literature
that
in
derived
ancient
from
Indian
them,
as
scriptures
also
in
the
and
the
practices
at all.
the
find
source of
effect
in
the
reached a
light
which
for
his
scriptures
fellow-world
he has on his
ancient
that are
enlightenment
state of
and
environment,
several
that,
one
expressions
indeed modes
of
that
being
bu~
can
that
in parti-
whelming,
even
tries
penetrate
to
annihilating,
is
overcome
by
of
becoming
firm,
hold
the
something
ancient
without
it
of
of
prematurely,
unwittingly.
is
it
Indian
risk
it
scorching,
already
going
astray,
or
if
in
one
this
only
is
under
the "~arana",
in
illumination
wisdom
of
his
own
is
the
his
turn
maturation,
to
way
who
grasp
and
According
to
do
to
this,
supervision
in
of
life.
the
someone
who
A process
necessary
scriptures,
for
of a master who,
just as
good
147
thus helping him to open himself up gradually to illumination, according to the extent of his own capacity for maturing,
and
also
to
strengthen
himself
to
be
able
to
hold
It
has
dream
and
essence
about
the
now
have
Indian
what
of man,
nature of
tried
justified
important conclusions
In other words,
scriptures,
remains
the world.
dream deserves
if up to
in the ancient
in
calling
the
world
"a
dream".
(See
also
p.
1 77.)
Probably no one
- would
and
pertain
to
the
dreamer
himself.
His
own
animals,
in
waking
as
approaching
made
in
life
these,
waking
too,
us
our
life
experienced
plants,
objects
everything
"from
by
is
an
others
in
can again
dream
the
The
dreamer,
the
seer,
figures
as
scene
solitude,
that which
Furthermore,
first
fully
as
experienced
own.
which
But
can
furthermore,
while
also
therefore
which
and
is
just
be
is
the experiencer
entire
in
situations
"outside"
at
outside" as
possibilities,
there
and
is
is
is
shifted
at
one
to
the
and
the
"inside".
same
time
the seer,
he
is
not
experienced
by
the
that,
remembering,
reflecting,
he
can
recognise
1 48
it
in
Western
experience,
phy,
the
language:
teaching
situation
bringing
of
subject,
object
and
act
of
of
"non-duality",
therefore,
closer
to
our
very
advocates.
apt
The dream
starting-point
understanding
this
for
philosophical
In
dream,
one.
2. Dream
seer,
and
the
waking
seen
and
world
are
the
act
equally
of
seeing
original
are
worlds
Once
one
arises
admits
whether
characterised
perhaps
by
the seen.
4. In the waking
individual
dream
the
similar
world,
human
in a dream.
that
is
world,
waking
world
relationship
if
it
is
the
too
of
seen
as
to add,
of course,
might
be
seer
to
the
a
One has
question
whole,
the
that,
the
figures
within this
figure
as
"seer"
and
even
stage
certain
"dreams"
Nevertheless,
happenings
in
this
all
human
beings,
for
it
seer,
takes
place,
if
one
keeps
world
that
one faces
out
in
is
mind
the
totality
the necessity of
dreamer,
within
of
creative
whose
whose
for
postulating
"mind"
power
of
all
all
this
this
has
been realised.
5.
As,
however,
it
has
been
through
made
clear
the
example
that
dreamer
it follows
of
the
and
dream-state,
dream
that man -
figures,
or actually
the
highest
creative Power.
This
oneness
which, however,
Ultimately,
can
also
be
proved
by
other
arguments
extracts
from
the
ancient
scriptures
and
later
commentaries on them may again illustrate what the reasoning just sketched out looks like in the original:
149
is
It
MANDUKYOPANI~AD
the
old,
( 9)
which
1 0)
lends
itself
very concentrated,
0M 11
(S)
11)
States".
and at
By
by
likening
quoting
the same
some
its
of
components
its
verses,
to
we
the
can
"Four
repeat,
11
2:
Self within
ters."
truly,
(atman)
Verse 3:
(common
to
all
waking
state
(the
for
his
4:
or
his
And this
quarter is
material
field,
11
vai;vanara 11
condition)
outwardly
12)
and
with
s)
the
cognitive,
enjoying
gross
the
mental
field,
nineteen-mouthed,
5:
the
brahman 11
nineteen-mouthed
Verse
brilliant
state
or
11
brahman
"The first
for
seven-limbed,
objects".
is
men
11
everything is
11
and
cognitive,
enjoying
with
condition)
inwardly
subtle
the
dream
seven-limbed,
objects."
feels no desires,
Verse
sees no dreams,
the
stage
his
intellectual
of
it!
field,
E.H.)
with
condition
having
or
this
experiences
all
and
forming
Verse
cognitions."
knower,
the
6:
and
dissolution."
is
not
wise
say,
unified,
with
7:
inwardly
cognitive,
nor
cognitive
indefinite
mass
of
10)
"This is
Verse
to
for
cognition
all
definite
their source,
"The
Fourth
cognitive,
nor
sleep
both-wise;
cognition,
preliminary
deep
gate-way
of
rather
state
their
their origin
( turiya) ,
nor
neither
collecti v~
the
outwardly
is
it
an
cognition,
that
has
11
11
and
150
nor non-cognition. It is the essence of the one self-cognition common to all
cease
in it.
states of consciousness.
It is peace,
it is bliss,
All phenomena
it is non-duality.
.
.
of subject and
4,3,
'
of
oneness
in
sleep,
is
described
object,
as
V.
transcends desire,
and
is
and
fearless.
which already
follows:
v.
As
11
prevails
That
indeed
is bereft of
merits
21:
man
fully
embraced
this
Self
infinite
knows
his
nothing
form,
ised,
entity
fully
external
or
embraced
by
internal.
That
in which
they
have
become
the
the
even
Supreme
indeed
is
self,
and
which
is
father
worlds
is no
are
Vedas
no
mor~
more
worlds,
father,
the
gods
E.H.)
no
more
gods,
no more Vedas.
the
In
this
the
self
heart. "
that
state
state,
is
V.
is
it
11
23:
then
beyond
That
it
because,
does
not
all
does
al though
see;
for
afflictions
not
(really)
there
of
(apparently)
cannot
the
see
in
seeing
in
be
absence
any
that
there
is
not
that
second
entity
differentiated
from
it is enumerated
that
can
there
is
no
longer
tasted,
spoken, heard,
V.
"Where
31:
there
one
can
there
see
V.
one,
that
32:
the
is
anything
that
thought or touched.
is
different
another,
one
can
be
smelled,
(Verses 24-30).
thing,
as
smell
it
were,
another,
one
"It becomes
seer
and
free
"brahman"
this
this
is
its
highest
glory,
this
this
is
its
highest
bliss,
all
serene,
is
is
the
its
other
This
highest
highest
beings
like
is
the
goal,
world,
live
on
II
of
deep
sleep
is
still
not
1 51
the
last
as
and
the
highest
is
in CHANDOGYA UPANI~AD
e.g.
( 3) ,
where it is reported,
Prajapati,
partial,
the
Creator,
fragmentary
is
knowledge
not
he
is
satisfied with
the
first
but
offered,
it
were
teacher
propaedeutically,
for
deeper
and
then
enlightenment.
The
returns
master,
to
in
the
reply
is
serene
the
student
that
and
said:
the
leaves
(8,11,
explains:
knows
immortal,
first
this
self,
the
"Prajapati
1:
composed,
finally
"He
no
who
dream,
fearless.
satisfied.
He
is
fully
he is
the
is
But
asleep,
"atman".
"brahman"." The
soon
sleeper)
1-3).
verses
he
discovers
He says to him-
indeed these beings. It seems as if he has gone to annihilation. I see no good in this". He again returns to Prajapati
who
the
now
explains
ultimate
"O
1:
truth
Indra,
to his pupil,
as
mortal
who has
(8,12,
follows:
thus matured,
v.
ff):
Verse
held by death.
the
embodied
Surely,
there
one who
is embodied.
is
self
no
is
held
cessation
of
and
pain
for
imperishable
Self
is
percept-
the
the
soul,
as
treatise
relationship
and
"jagat",
follows
fallacious
"buddhi"
their
(which
the
between
36-41):
(Verses
(intellect)
of
nature
means
the
of
of
the
it
"the
elements
the
Viveka"
"jiva",
the individual
the universe,
v.
36/37:
various
(the
objects
is
E.H.).
their
of
located
actions
self)
living"
and
is presented
Consciousness
performs
therefore
actually
mentioned~
the world,
presentation
result,
consisting
of
already
in
the
and
enjoys
called
"jiva"
And
products
enjoyment,
all
this,
which
is
are
called
1 52
"jagat"
(universe).
beginning,
have
These
(only)
two,
dating
from
time
without
V.
Consciousness
the
covers
nature
the
universe,
V.
E.H.)
29:
38:
wrongly
of
but
then
said to be associated
presented
concealment
(empirical)
"These
"Sleep,
and
the
mind)
projection,
individual
self
imagines
them
objects
(namely
two
(in
(in
and
dream)
the
at
the
and
first
cognized
afresh".
perceiving
self
but more
on
account
of
period of
(dream)
waking
from
up
again. 11
dream)
as
real,
but
world)
thinks
real."
In
having
experience.
dream
40:
V.
thinks
their
"He
sees
who
is
(i.e.
the
empirical
to
of
the
(i.e.
"jTva"
i.e.
this,
v.
the
(i.e.
the
the
(of
the
dream-world)
of
the
waking
dream-world)
comparison
41:
waking
the
one after
"fI va"
illusory
the
analogy
during
illusory world
(that world,
only
It is because no
these
the
existed
in
as
un-
the
text
world),
sees
this
empirical
42:
11
(i.e.
to
be
(alone)
real.
He
does
not
see
the other
(if
the
reality
up our faith,
of
into
ject 11,
life,
and genuineness.
us
waking
is
difficult
granted,
to
give
in its solidity
questioning
"inside"
it
and
such
concepts
"outside",
as
or
at
11
subj e'ct"
least
and
warn
"obus
to
deal with them cautiously and critically, tend to be experienced as disturbing or even annoying. The ancient Indian
philosophers,
too,
had
disciples
these
views,
"real" or
of
"unreal
11
no
easy
and
task
the
to
convince
question,
as
their
to
how
in
the
153
ri
Shaivism,
exponents,
which
to
and
above
all
ABHINAVAGUPTA
offers
reconcile
one
(S)
particularly
harmoniously
of
its
most
significant
(10th/11th
century
A.D.),
illuminating
answer,
suited
the
two
extremes
of
"realism
11
and "idealism".
According
experience
the
to
is
these
"real
all-embracing
teachings
11
because
13),
it
consciousness
is
of
the
a
world
of
our
manifestation
of
or,
which
abou.t,
for
people.
i.e.
but
the
yogi
are 'not
binding
other
endowed
simply a
others,
On
the
mere mental
with
but
effecti venes.s
hand,
the
representation,
experience
of
powers
can
gain
other
special
self
world
also
11
is
for
ideal 11 ,
because it is nothing
(namely
of
the
highest,
this
its
calls
appears
which we
tellect
as
our
experience
to
is
reach
operate,
not
short:
of
that
dream also
Idealism".
our
all
accessible
all
in
"Realistic
remain conscious,
cease
in
itself
within
still
o..i::dinarily
ness,
just
therefore,
which
Self,
senses,
when
the
that,
to
which
All
all
that
that
of
furthermore,
which
and
speech,
no
matter
whether
it
be
subject
or
object,
by
the
concept
11
of
abhasa"
(i.e.
that which
"shines"
is
then
argued
that
if
subject
between
appear
logs
It
of
them
to
be
wood
could
as
not
have
been
the coming
thrown
phaino-
and
object
any communication
be possible or at
difficult as
which
11
onto
least
it would
together of
two
far
two
apart
154
This problem is dealt with by a theory of an all-embracing universal consciousness or Self, the "anuttara" (literally the "non-plus-ultra"). This is the one reality, beyond
which nothing can pass, which is free from all limitations,
undefinable, not to be grasped by the human mind and therefore also not to be formulated in words. This is the "brahman" of the Vedantic school. Whatever we can state about
it concerns this Highest only in its relationship to us
as its creatures. No definition is adequate for it. This
"anuttara", however, being self-luminous or "shining",
has the capacity to bring into appearance and to let shine
forth a world which immanently already is present in it'
and thus to create a possibility of "grasping" or "perceiving" and thus recognising itself 1 4). As the "cause"
not only the efficient, but also the material ca use!
of all that is and can be, implying both being and nonbeing, this Highest is also called "mahasatta", which
means "highest potential of being".
Within this particular philosophical system, illumination need not be acquired by escape from the world. It
is, on the contrary, recommended that one should accept
this concrete world and render the contact and friction
with it fruitful for becoming conscious of oneself and
for maturing, in the same way in which the highest creative
power is trying to become conscious of itself through
the world created by it and the friction against it. rt
14) The term "viman(a" (S) which is used for this aspect,
actually means literally "touch, friction".
PANDEY
(10) gives the following definition for it: "Vimara
stands for that aspect that is a force which we, for
lack of a better expression, here call "consciousness";
a force which, by bringing about self-consciousness,
will, ordered activity, is responsible for the selection of that which immanently is already available
and also for the manifestation of the material thus
selected as different from itself". One may add, in
this context, that the German term "begreifen", which
denotes not only mental "grasping", but a quite concrete physical act of touching and gripping, is particularly apt to render this double meaning. In English,
it cannot be adequately rendered by anything else
but "grasping" with a similar double sense.
155
a)
p. 236.)
It would lead us too far to enter into this whole terminology and all the ideas implied in it. The few references
to some of its aspects which I have been able to give
in this context, may have sufficed to show that this philosophical system is particularly akin to what Martin HEIDEGGER has formulated, though from a quite different background, and what Medard BOSS has made fruitful for psychiatry and psychotherapy.
Many doubts and unsolved questions remain. Perhaps,
however,
readers
the
second
one
single
force,
still
difficult
to
define,
which
social
we
our
not
own
order
existing
witnessing with
human
social
amongst
some
structure
humans
alarm
is
or . animals?
the way
in which
increasingly
being
more
screens,
on
and
more
which
time
facing
cinema
two-dimensional
and
world
television
is
conjured
156
157
LITERATURE
(1) BOSS, MEDARD:
(2) BRHADARANYAKA
UPANISf.D:
(3) CHANDOGYA
UPANI~AD:
(6)
HOCH, E.M.:
( 7) LAKSHMINATH
BEZBARAO:
158
(9)
MA~gUKYOPANI~AD:
(11) PATANJALI:
159
1 60
II ,
gained through a process of persona 1
searching and finding, and not just by way of handing
on. knowledge acquired from generally available, formally
laid-down sources. This, of course, was just what suited
me, as in the course of the years, when approaching retirement-age, I had felt more and more that being harnessed
t~
~
particular profession - especially one performed
within the framework of government service and involving
the teaching of students according to a prescribed syllabus
- tended to limit one's views and to cramp one's style.
Accordingly, what these next four papers contain by
way of "psychiatry" is not "talking shop" within this
branch of medical science, but something much closer simply
to "human experience" that can be shared with and understood by anyone.
The contributions as they were originally presented
contained of course some references quite specific to
the setting of the "Zurcher Gesprache". These have been
either eliminated or, as far as possible, formulated in
1 61
163
1)
1. Introduction
The request to produce a contribution on the signif icance
of
images
Hinduism,
and
an
in
the
power
almost
tions.
Indian
of
ritualisation",
overwhelming
Hinduism,
Gods,
culture_ or,
more
precisely,
in
temple
with
all
at
first
aroused in me
its
sculptures,
is certainly one of
during a
f load
myths,
sacred
epics,
syllables
figures
and
of
symbols,
in images,
and
shape,
so
framework
of views
that
of
it
the
the
preliminary
following
had
for
tried
the
around
fit
harmoniously into
planned
and
The
he
would
meeting
correspondence
passage
to
explain
colloquy,
which
my
from
of
his
his
grouped
exchange
E.
GRASSI
letters,
2)
in which
the nucleus
thoughts
the given
an
with Prof.
one
to me
became
allow
for
crystallisation
themselves
in
well-
ordered structure:
"What
is
adequate
fact
or
which
sufficient?"
lies
at
the
Prof.
GRASSI
base of
asked.
"Has
this
its
the
is
at
needs,
biological
work
revealing
or
is
it
itself
that
that
in
man
brings
power
forth
new
implying
the
and
level?
col lapse
of
the
finding a ~ code?
oneness
of
subject-object
If,
thus,
which
one
1 64
still
If,
this
theory
is absurd, one
will have to admit that, in man, something completely
emerges; a power manifests itself that implies the
question of "religion".
In this text, which also figured in certain parts of
Prof. GRASSI's introduction to the Fourth Zurcher Gesprach,
I have already brought into clear relief, by underlining,
the
terms
"no
longer",
"estrangement",
"new".
These,
in
texts
with
which
wish
to
illustrate
my
ideas
aphorisms
of
yoga;
second
century
summing
B.C.
or
up
only
the
the
theory
and
it dates
4th-5th
practice
back
to
century
the
A.O.).
used.
At
times,
however,
translation and
interpretation with
English parallel
text~
have
given
my
own
the
West,
creation
and
evolution
take
their
course
the
purely material,
lifeless
to ever higher
levels
165
of consciousness~
actively
it.
instead
According
to
of
being
merely
the
Indian
view,
passively
this
delivered
process,
at
to
least
"from
above
downward"!
that
which
is
"One",
unlimited,
subjects
the
nomically
a
highest
itself
from
long
The
unborn,
original,
potential
of
being
time to time -
periods
of
unformed
and
and
non-being,
interrupted by astro-
resting
all-powerful
imperishable,
within
itself
to
"descent", a grossification
is
to
be
if
one wishes
in
this
of
what
remote
even
Prof.
from
the
level
the
lifeless
this
have
be
meant
of
contrary,
the
an
as
therefore,
the
it:
not
the
biological
to,
lifeless
form
"Estrangement",
would,
understood
by
stranger
would
matter.
term at all,
to
GRASSI
or
view
on
in
to use
context
Western
but,
seen
as
opposite
having
become
sphere
or
estrangement
of
"creation"
all
mankind,
which
amongst
living
all
organisms
so-called
a
peg
meagre
human
"pa~u"
and
thus
potential
beings who,
strive
again
thus
few
in
freeing
for
overcome
tied
down
insight
the
(as
with
to
I
state
that
mountain
the
peasants!)
freedom
to
of many
and
and
those
previous
ignorance,
Uni versa 1
this
one
tied
the
of
of
lethargy
into
remains
contrast
result
to
duality
that
degrees
development
capable of
are
being
can
has
"cattle"
the
incarnations,
who
only
for
the
perhaps as
condition
of
(S),
basis
One
world and
would
in
and
their
therefore
primitive man
of my experience
the effect of
images
166
is
limited,
running as
it were on one
track only
and
at
the same time guiding the creature concerned in one def inite direction,
or
become
but
of
not because
estranged
because
freedom
they
they have
from their
have
lost
"not yet"
moved
biological
all
their
away
foundation,
original
degrees
so ~hat,
the
original
"no
ground
longer"
process,
of
open to
Being and
them.
It
thus also of
is only
in a
images
secondary
about, in which of course the "not yet" and the "no longer"
can
,;_
then be seen
in a
sequence
similar
to that customary
in the West.
If
in
this
connection
(and
also
in other
contexts
in
this volume; see e.g. footnote on page 37!) the term "creation"
as
( S)
has
been
used,
we
"Schopfung"
which
somehow
in
take
the
West
for
granted,
in German
one
has
or
at
least
of
material.
The
term
on
origin,
also
work of
caught
some
act
working
in
"creator"
himself.
The
is
generally
dualistic
produces
"creation",
understood
to
something
according
from
of
refer
In either case,
concept
Indian concepts of
something
producing
an
to
by
Latin
to
"the
one remains
to
which
material
the
outside
at
of
the
origin
complicated
to
present
all
things.
etymological
the
Instead
reflections,
of
it
entering
will
be
into
better
Indian
texts
in
in the
West.
fact
is
sense of
CHANDOGYA
this
neither
"creation",
"creatio ex nihilo",
UPANI~AD
was
Being
(5
b)
alone,
6, 2,
one
in the beginning,
v.
1:
only,
nor
"Schopfung
as we assume in the
"In
the
without
beginning
a
second.
167
(5
d)
2,1,
v.
1:
Himself.
whatever
He
Having
there
entered
brooded,
is here.
into
it;
he
projected
all
having
entered
it,
He
this
verily,
became
both
the Being and the Beyond. He became the defined and the
undefined, the founded and the foundation-less, the conscious and the unconscious, the real and the unreal; whatever
else there is - yes, He became the entire Reality . "
/
- /
SVETASVATAROPANISAD:
( 5 f)
5, 3:
"Differentiating
eac h
genus into its species and each species into its members,
the
Supreme
Being
withdraws
them
once
more
into
their
to enter
transient
world
168
of
creatures,
and
into
that which
the
process
is
of
the
duality
perceived,
of
the
and as
perception,
the
one who
perceives
various
philosophical
schools do not have one single view. Often the whole process is simply designated as a
i.e.
kind
that does
of
not
capricious
inspiration
of
the
"creator"
and
order
of
that
to
which
permit
itself
is
the
through
being
recognised
Universal
an
act
of
One
is
to
necessary,
become
"grasping"
itself,
in
conscious
a
kind
(S)
in
The
and
one
of
purpose
of
"creation"
within
nature
The
aphorisms
the
and
of
coming
(actually
himself
gaining
the
PATANJALI
together
meaning:
the
power
the
"creator"
of
the
and
the
unfoldment
of
powers
original
material
Sanskrit
in
this
word
text
"appropriation"
in
awareness
or
"creator"
Him")
of
used
the double
2, 23):
who
inherent
"upalabdhi"
has
the
Master
inherent
by
awareness"
of
"the
( ( 4)
is
his
in
the
true
him "
for
"gaining
sense of
"acquisition"
rests
and,
quite
on
the
seems
process
the
of
to
terms
with
"Auseinandersetzung" !
German
dualistic world,
itself"
(S)),
(once
points
the
again:
into
two
cessarily also,
and
to me,
to enter
"corning
directions:
of
important
unfolding
before
of
the
as
"the One,
the
Eternal",
to a
possibilities
but neknowing
which
this
"Ultimate One" has as a potential multiplicity, as a duality of perceiver and the perceived,
itself
in
this world
in
innumerable varieties
of
knowing
and acting.
Perhaps one may point out,
this
double
such
as
function
reflecting
is
also
man,
i.e.
already at
a
t~~s
characteristic
the
one
who
is
stage,
that
of
images
no
longer
169
like
cattle
them
in
tied
his
multiplicity
to
the
peg,
dreams,
and
also
of
forms.
The
"pau 11
( s)
his
waking
in
images
on
can
experiences
in
life
the
hand
one
that
he
experience
can dare
what
the
the
same time,
of
"assimilating",
can
be
to
try
images
out
have
in
action
brought
and
home
concrete
to him;
at
unitary
self
cognizant
of
itself
analogy
philosophy
is
the
all
world
the
is
more
often
justified as
presented
as
in
a
Indian
"dream",
the
course
dualistic
of
the
material
descent
world
into this
"creation" of
It
subjects
A first
and
step
form",
both
in
itself
this
which
actually
more
process
originally
mean
"form",
and
is
more
to
limitations.
the appearance of
are
one.
but
the
"nama"
former
and
"name
"rupa"
refers
more
organs
can
first
appreciate
also
only
syllables
of
thus
or
they
magic power of
sounds,
as
One thus
originally
they
fully
is at
this
widest sense,
types",
as
stage
it
were
as a
first
"blue print" or
"project"
11
itself
perception.
they
can
perceiving
perceive,
are
sense
always
organs
closely
and
that
related
to
which
each
1 70
other
and
similar
psychology
Often
the
senses
that
which
to
the
"field theory"
cannot be thought of
is
are
described
perceived
by
one without
as
them
( S)
cows
as
or
their
of
modern
the
other.
horses,
pasture.
and
At
and
one
is
probably
"ritualisation" in it.
The Indian philosophy
justified
of
in
grammar,
also
including
developed
in
very
ancient times has as one of its tasks to show, in grammatical forms and in the development of language quite generally,
the
descent
from
state
of
utmost
freedom,
of
being hemmed
to
more
more
and
languages,
one
fixed
also
and
limited
designates
as
forms.
(In
not
down
Western
i.e.
as
conditioned
every-day
which
person,
is
time
tendencies
gross,
thinking
is
one
is
mode!)
the
deriving
remembers
defined
refined,
level,
inaudible
that
as
Articulated
grossest
towards
if
as
series of more
we come upon a
and
considered
is preceded by a
stages.
this
by
language
more
in
regard
behavioural
"soundless
to modern
refined
the
psychology,
speech"
from
and
not,
as
speech or language
have
Upani~ad
just
comment.
the
As
Gods,
very
form
according
that
can
texts
explained:
to
the
to
is
again
the
shine"
and
two
words
the
same root!),
the
quoted
first
last one,
of whom it
and
be
I
said
this
origin
of
the
those
who
and
i.e.
illustrate
hardly
need
what
any
of
"scheinen"
three
that
out
also
to
"they enter
form
word
they emerge
"deva",
appear.
"erscheinen"
into
(In
are
are
this
"
"those
German
derived
the
from
ges.
BI~HADARANYAKA
was
then
and
form
form.
and
UPANI SAD
unmani fested.
it
got
such
(5
a)
1 , 4,
v.
It manifested
and
such
7:
"This
uni verse
itself only as
name and
such
and
name
such
form,
it gets
1 71
form.
This
bodies
its
Supreme
up
to
case,
or
realise
It,
the
as
Self
penetrated
nail-ends,
fire
for
has
It
lies
is
just
in
its
as
incomplete
( 5 a)
(i.e.
1 , 6, v.
all
razor
source.
these
lies
in
People do not
when
viewed
as
11
into
1:
(5
c)
3, 4:
"The
senses,
they
say,
are
the
( 5 b)
3, 6 v.
ff
(repeatedly) :
"They
(the Gods) enter into this very form and out of this form
they emerge . "
4.
in
the
of
"being
terminology
far
removed
( 11 Seinsferne 11
Bei.ng"
of Daseins-analysis:
from
und
Being"
or
"having
"Seinsvergessenheit"
growing
to
the
ignorance
and
true nature of
one's
having
power
that
fall en
makes
deceptive
the world,
prey
this
the condition
to
regard
in other words,
delusion of
phenomenal
is
to the material,
illusion. with
or,
the
forgotten
(S))
world
"Maya",
appear
"real"
by
the
by
this
the
11
entanglement
origin,
actually
this
is
only
re-gaining
means
"re-uniting"
to
"yoking
and,
in
the
possible
original
together I i ,
its
of
reflecting
oneness.
"joining
philosophical
by
"Yoga
11
together",
sense,
it
refers
are
above
keeping
in
all
mind
and emancipation of
its
taken
the
from
the
Bhagavad
different
readers,
levels
Gita
of
(1 )
insight
the
we
Hindu
are
not
Gods
only
who
are
given
some
called
idea
"the
of
the
million
nature
faces
of
172
the universal one", but also some references to the significance of ritual in worshipping them.
A striking contrast to these texts from the Bhagavad
Grta ( 1 ) (see below), the "Song of God", is once again
provided
by
the
terse and
extremely
concise
formulations
of PATANJALI (4).
What is necessary is to see through the deceptive game
in this duality of
thus
however,
customary
the
must
usage.
exact,
tendency
parts
be
we
determinate
to
and
veil of
not
What
taken
in
value
so
knowledge
differentiate and
particles,
forms
terms
of
the
our
modern,
nowadays,
science,
isolate,
on
of
highly
i. e
with
its
to divide up
contrary
part
into
of
the
reality~
delineating
in
the
configurations
not
in
any
way
this world,
them
to
sense
with
lead
out
of
from
our
the
one
"reality"
GITA:
but
it
in
the
Indian
nature.
Chapter
by
7,
worldly
Whatever
to worship with
faith
unflinching.
sense,
and
does
in
in which
(1)
discrimination
faith
contours
verses
form
-
with
"Deprived
swayed by their
devotee
that alone
that
(S)).
being
particular
concerning
Endowed
20-23:
desires,
its
precision,
of
photographic
faith,
wishes
make his
he
worships
that deity, and from him gets his desires, which are indeed
granted by Me alone. But that fruit of these men of little
understanding
the gods,
has
an
end;
the
worshippers
of gods
(i.e.
go
to
Lord Krishna,
who is speaking).
BHAGAVAD
through
as
GfTA
the
(1 )
9,
verse
knowledge-sacrifice
identical with
down before
Chapter
the
1 5:
others
"
worshipping
adore
themselves or as separate,
Me,
'either
or they bend
by other
sacred
scriptures,
as well as
the
sacrifices
173
BHAGAVAD
GfTA
on Me alone,
in
Me
you
(1 )
alone
are
Chapter
12,
v.
ff:
"Fix
your
mind
not
able
to
there
fix
is
the
no
mind
doubt.
If,
however,
steadily
on
Me,
then
you
are
unable
even
to
practise
(i.e.
the repetition
to
"rites")
for
My
sake,
you
will
attain
(or
perfection.
If,
is
Seer
"Yoga-Stitras"
to
and
self-controlled,
be
the
avoided
Seen."
as
( 4)
2, 17:
the
"coming
which
"is
fruit
cause
of
together"
to
that
of
the
avoided"
is
verse
indicates,
the
but quite
Buddhism,
in
this
we
all
also
preceding
be
of
only,
as
immediately
"The
the
not
generally,
the
is
(That
renounce
find
suffering
in
this
the
clearly
world.
expressed
"Coming
in
together"
"being one",
SVETJ\SVATAROPANI~AD
without
midst
beginning
of
chao!:>,
(5
or
who
f)
end,
5,13:
who
assumes
"Realising
creates
many
Him
who
is
forms,
and
who
alone
meditation,
an
attempt
centre.
The
aim
is
oneness.
the
very
The
two
fundamental
texts
one
is
red
the
thinking
inward,
renunciation
towards
of
all
to
from
be
quoted,
KATHA
in
particular
can
.
impressive manner:
UPANISAD
( 5 c)'
senses
defective
hence man
sees
wise
desirous
man,
direct
to
ultimately
made
so
that
they
immortality
(S)
go
outward,
and
turns
his
eyes
inward
174
AMRITABINDUPANI~AD
(5
d)
4:
"When
the
mind,
with
its
within
the
heart
and
thus
realises
its
own
essence,
forms
that
images,
in
in mental representation,
particular
if
they
are
images
of
"creation",
returning
analogy
can
to
they
the
can
also
source.
be permitted,
serve
Thus,
they
if a
fulfil
as
last
step
somewhat
trivial
function
similar
breast:
comforter,
which
initially
thumb-sucking
console
the
and
similar
child
during
substitutes
the
mother's
her,
at
the
same
time
signify
As
already
Hinduism
even
an
only
mentioned
enormous
to
sum
at
the
wealth
them
up
first
beginning:
of
in
step
in
finds
in
describe
or
moth~r!
images.
one
To
satisfactory
manner
would
visual
Gods
has
stimuli
( "murti",
become
firm,
can
be
which
used
in
literally
concrete,
the
form
means
of
figures
"something
materialised")
or
even
that
only
figures
"yantras",
fully
form
i.e.
inserted
of
the
from
the
geometrical
"Tripurasundari
the
guiding
centre
only
is
means
epics
figures
from
Yantra",
the world
"circle"!)
or
the
myths,
the
towards
as
e.g.
coming
thus
art-
in
the
together
"created"
the
"ma~gala",
finally,
so-cal led
triangles
symbolising,
multiplicity
to be stressed,
or
(often
or,
oneness
of
which actually
last
step before
by
hearing,
stimulus
in
its
but
which
written
can
form,
also
can
be
be
used
a
as
verse
a
or
175
only a
word,
often a
sound.
What
(actually "AUM");
form
they
of
meditation
visual
(i.e.
or
with
(differentiating)
of
auditory
endowed
which
also
which
and
makes
is
use
the
less
last
of
considered
qualities)
valued
renounces
(S)
images
as
and
"sagupa"
"savikalpa"
highly
than
stimulus
and
method
perception
of
the
In
this
separate
individual
process,
too,
self
with
the
Universal
One.
whole series
long
as
on to as a
concentration
on
yogic discipline,
form
or
name
is
held
role:
a) The image helps to collect one's thoughts and to prevent
them
from
made
in
the
"running
very
fundamental
work
inhibition of
"the
roaming"
the
or
to
3:
he
this
(of
is
the
at
or
three
is
of
contemplation
1 , 2:
the
start
"Yoga
mind
"rolling"
different
is
is
of
the
(actually
of
the
levels
very difficult
( "dhara~a")
towards
necessity
very
mind)"
is
the object
( "dhya:na")"
to
the
mind)
this
the
( 4) :
PATANJALI
modifications
which
a
of
manner
page 143).
"Concentration
mind within
by
describes
aim,
Mention
"revolving"
away".
elementary
on
3,
confining
way
v.
of
1the
"Uninterrupted flow
(chosen for
"The
the
reach:
same
meditation)
(contemplation)
when there is consciousness only of the object of meditation and not of itself (the mind) is samadhi" (i.e. complete
absorption).
b)
Becoming
one
with
concentration
on
would
case
be
aim
of
but
much
oneself
to
the
be
the
sharp
it.
reached,
subject
of
image.
image,
in
one's
this
the
being-one
observation
does
and
with
implies
act
of
disappears
as
-
this
serve
the
differentiation,
image and
with
that
intensive
not
observation
perception
merging
A complete
and
This
however,
scientific
objective
rather
in
an
the
the
losing
object
is
consciousness
of
into
its
object.
176
Upani~ad
PARAMAHAMSOPANI~AD
(5 d) 4: "The outgoing tendency of
all the sense-organs subsides in him who rests in the
Atman alone. Realising "I am that Brahman who is the One
Infinite Knowledge-Bliss", he reaches the end of his desires, verily he reaches the end of his desires."
KA'fHOPANI~AD ( 5 c) 5, 1 2: "
Those wise men who perceive
Him as existing in their own self, to them belongs eternal
the
perceiver,
what
177
colours and at certain points of the body), is the awakening and re-inforcing of subtle vibrations, the promoting
of the transformation of the grossly material into a mor~
subtle form that is more suited to follow the high frequency of these vibrations, and also the drawing up of certain
energy-streams
(Ku~9alinI)
through channels which are
pre-formed but which usually remain unused in man, from
the lower end of the spine through the various subtle
energy centres ("cakra") up to the parietal region.
178
return
from
to
the
the
lofty heights
field
of
of
meditation,
psychiatry,
which
lies
want
closer
my
the
experience
Indian
world
in
India,
of
images has
and
to report
briefly
revealed
itself
on
to
how
me
in
that
already
not only
of
dream
it ought
been said,
play
in meditation,
experience.
can
They
to be clear
role
thus
be
similar
used
in
day-dreaming
school;
"Reve eveille"
thymes
a
("active
Bilderleben"
sufficient
of R.
perhaps
of
as
the
of
to
LEUNER
images
and
does
di-
JUNGian
according
production
or
imagination"
"Kata-
others).
not
come
If
forth
images
with
religious
kind
can;
as
which
and
the
patient
cultural
already
is
familiar
background.
mentioned,
all
on
through
Images
the
one
of
hand
that which,
this
permit
up to that
time, had remained atrophic or inaccessible, so that eventually it can be assimilated and integrated and thus contribute to the wholeness of the self.
Some
of
tell
me
"scrdhus",
specific
deity,
but
they
were
period
possibly
given
just
the
task
certain
image,
that
of
occasionally
in particular
of
worshipping
e.g.
that
particular
of
creature,
including their looking after it as if the being represented by the image were actually alive and physically present.
I
remember,
official
of
spent
in
for
instance,
middle
village
age
in
who,
the
rather
ever
immature
since
Him~layan
his
government
childhood,
foothills,
had kept
as
into
soon
a
as
he
situation
was
to
venture
involving
as
self-reliant
responsibility.
To
this
179
at
least a
symbol
small effigy of
of maternal
understand,
cow
(which
in
As
India
far
is
as I
the
could
preoccupation with this image would make the man internalise its qualities and,
ice
to
from
furthermore,
only
"taking"
into an adult
image,
parable,
concentration
verse or a
on
the
syllable is
figure
thus
of
deity,
initially imposed
for
however,
follow,
what
follows,
or
at
it
as
something
outside
oneself
falls
away
and
can be renounced. 3)
During many years of experience in parts of India where
Hinduism
with
is
my
folklore
would
had
new setting,
ing
images
ground
of
images.
les
the
to
work
and
my
of
knowledge
become
images
used
to
in dealing
about
myths
and
to
me
and
about
their
legends
they
mostly
dreams,
had
their
been
told
in Kashmir,
how-
amongst Mohammedans.
In this
initially missed the possibility of utilisto the cultural and religious back-
patients,
Eventually,
immediate
gradually
world
myths
pertaining
my
of
During the
I
had
rich
Much
report
and
childhood.
the
actually has
fantasies
ever,
to
patients.
patients
in
predominant,
r~ference
making
metaphors
as
Islam
is
entirely
averse
to
environment
of
from
these
the
daily
people,
life
mostly
11
and
the
illiterate
11
180
1 81
the Gods plays no part in them. If all the same one wishes
to assume
tute a
amongst
or
that
Mohammedans,
no
"mentally deranged"
tendency
more
towards
matter
-
"acting
predominant
"normal 11
out"
and
than in Hindus.
- the
dramatising. is
much
Muslims
(again
Hindus.
have
to add:
here
in Kashmir!)
than in
Within
one perhaps
of
least was
life
strict
This
would
are
is
the
case
in earlier periods!
the
ion
than
caste
mean
taboos
that
accessible
than in a
real-life
more
of
or a
amongst
models
easily' and
the
for
in
latter.
identif icat-
greater
variety
the
wise
Hindus -
prevalent
amongst
religious
elder)
person
more
priest
whose
leader
amongst
into
Mohammedans
nowadays,
"institutionalised"
("Maul vi 11
identification
role,
less
can
than
has
priest;
also
the
often
"Pir
stimulate
Hindu
11
family-
degenerated
to
ties
seen
was
Hindu
Muslim
or
who,
who
that
while
at
least
up
to
now I
for
have never
psychotic,
imagined that he
showed
in
interest
Islam.
in
Hinduism
psychosis
or
at
would
least
live
confess
in
to
the
world
being
of
images
attracted
to
of
it.
182
the more
rational
in
some
way
or
other
so
to
direct
them
into
to
world".
others
thus
Furthermore,
meditation
but
to feel one,
with
and
also
form
Hindu
in
of
even
the
great
blasphemy
modest
at
least
with
feel
free,
to
the
"heal thy
not
identify
after all,
only
in
himself
"mantras").
if
he
role
with
of
the
The
imagines
"Pir"
claim
he has been
is he himself.
in maniform expansiveness
the
link
and
can
psychosis
one
taught
Muslim,
himself
however,
to
be
will
Allah
and
or a
that
"pagambar"
Allah
or
(prophet.)
his
or
Prophet
are
Perhaps
exploration
find
they
and
can
stimulate
reflection.
confirmation
for
One
them
others
would,
within
Kashmir,
in
customary
respects
from
the
however,
wider
into
further
have
to
framework
as
apparently deviates
features
of
Islam
in other countries.
7. Conclusion
I have tried to show that in Hinduism, with its concept
of
"creation"
as
"grossification"
a
process
and
types"
as
at
the
first
last
Similarly,
step
with
of
descent
concealment,
into
images
increasing
have
to
play
reference
returning
to
to
the
individual
then
again
original
One.
existence,
they
style of
wise
hand,
to
are
however,
transcend
this
life
forbidden
second
or
inaccessible
images
beyond
movement
have
all
is
the
to
him.
purpose
that
shows
not
always
of
itself
easy
On
in
and
the
other
helping
them.
can
him
That
seldom
183
actually
be
achieved perfectly,
images
do
turned
towards
their
not
power
repeated
so
easily
them,
and
ritual,
set
so
in other words:
free
that
thus
becoming
is
something
he
that the
again
risks
falling
rigidly
the
tied
ancient
to
prey
to
endlessly
Indian
wise
men also knew. The images - and this also means the Gods!
need
men
manner,
who
see
and
worship
them!
In
quite
humorous
UPANI~AD,
which
permits
me
to
close
my
contribution
to
animal
serve
one
(to
a
man,
animal
UPANI~AD
man),
is
so
so
is
does
(5
he
each
taken away,
a)
1,4
to
man
the
v.
1 0:
gods.
serve
"
As
is
an
As many animals
the
gods.
If
even
it causes unpleasantness,
what
should one say of many animals? The ref.ore it is not pleasant to the gods that men should tealise this Self."
184
LITERATURE
(1) BHAGAVAD GITA:
( 2 ) HOCH I E. M. :
(4) PATANJALI:
(5) UPANISADS:
185
COLLOQUY
1)
is
predominance
each
to it.
of
instance
one
may
Based on this,
or
be
the
other
lending
of
these
particular
elements
character
my
professional
activity
as
is
to
in
it
be
found
the
and,
on
ancient
the
other hand,
Indian
scriptures.
2)
HEIDEGGER
(4)
in
"Sein
und Zeit"
34,
pp.
160 ff),
and
speaking:
elements
is
of
spoken
speech")
speaking:
of");
what
"
is
mentions as
the
about
spoke~n
as
the cons ti tu ti ve
of
speech
such;
("what
communication
Geredete
als
solches,
die
Mi tteilung
und
die
Bekun-
dung"). 3)
When,
GER' s
without
main
work,
had
on
my
own
1)
1 86
it
is
"colloqy
with" (communication).
3. Colloquy points or aims, beyond this, towards something
which,
in
at least for
speech;
it
is
"colloquy
towards
cannot reveal
something"
itself
("bearing
witness", "Bekunden").
In addition to these three elements, one has to mention
the merely formal aspect, probably that which HEIDEGGER
designates as "what is spoken as such"; this, however,
is of less interest in this context, except if we include
under this heading the form of images or metaphors which
colloquy can take.
In practice it is difficult to keep the three elements
neatly apart and to distinguish variants of "colloquy"
in which one or the other completely predominates. We
can cnce again point to HEIDEGGER (4) who, in the paragraph
about speech already mentioned, stresses that "
in
the actual configuration of a particular instance of speech
"the one or the other " ... of these existential characteristics
which
are
rooted
in
the
existential
condition
each
instance
must
remain
within
the
wholeness
towards
includes
something",
the
other
but
always
elements.
at
Yet,
the
the
same
one
time
element
literature.
It
may
be
that
in
the
scriptures
on
These,
however,
would
hardly
be
of
interest
in the
187
present context.
What,
on
the
situations of
other
hand,
colloquy.
one
finds
quite
often,
are
of
necessary
What
is
the
world
for
carrying
most
and
famous
the
dialogue
and
between
about "dharma",
also
widely
known
in
the
West,
the
warrior
Arjun
who
hesitates
to
Krishna
makes
in
use
(S).
of
Arjun' s
magnificent
and,
The
latter,
omnipotence.
the
main
correct
directive
falls
as
the
in
Vishnu,
dialogue,
of
India
of
Hinduism
The
description
quoted
of
teachings
"avatara"
manner,
as a great climax,
cealed
an
an
as
counselling".
at
the
beginning
anxiety
attack,
is
nowadays
of
psychosomatically quite
myself
feel
that
this
"non
analogy
ancient
all
Indian
they
anticipated
time
ago.
The
"colloquy
insights
"Bhagavad
GTta"
at
best
that
and
that
and achievements a
long
are
modern
about",
"scientific"
is
thus
"colloquy
characterised
with";
but
what
as
is
lend
have
the
touch
character
disciple.
men
human
touch
lofty philosophical
of
of
Often,
deserve
to
and
humour.
a
refreshing
These
didactic
however,
be
teachings,
called
colloquies
dialogue
the
immediacy
to
between
discussions
"disputations"
or
have
master
between
and
wise
"competitive
debates".
What is striking is that colloquy actually always takes
its
course
group
a
of
master,
between
wise
men
two
or
partners
of
only.
disciples
has
Even
if
gathered
whole
around
1 88
question
turn,
can
or
put
whole
his
series
inquiries
of
questions
and,
in
The
round ends when neither of the partners has anything further to say.
the
In that case,
sentence:
other
"Upon
instances,
this,
the
so-and-so
partner
kept
silence."
the
In
end of
the
one
proved
have actually
assumes!
be
ignorant
about.
is
his
will
fall,
Humorously
described
II
26)
v.
to
come
it
3,9
a)
lack of knowledge,
.
off,
fell
said to
hopefully
UPANISAD
(BRHADARANYAKA
head
is
one
as
and
(12
robbers
took
(10),
ancient
Indian
of
ap~ropriate
the
question
his
and
striving
introduction
scriptures,
comment:
Upanishads,
are
in
but
"
gives
There
one
is
answer
come
after
is
long
the
is
aware
to
that
anthology
following
much
sometimes
speech
very
discussion
silences.
beyond
an
The
and
in
between
truth
indeed
they
beyond
for
aloud.
destiny,
else
man,
their
Yajnavalkya
can
hear.
answers
takes
Hand
in
are
his
not
pupil
hand
they
to
be
aside
proclaimed
where
whisper
no
one
together
and
as
eagerness
need
"Do
to
not
stressed -
reaction
for
participants
it is
of
knowledge
in
these
the
of
in particular
master
one
of
the
colloquies!
admonished:
too
far",
"You
are
the
all
(BRH.
too
questioning
in one
exaggerated
very few female
certain
UP.
(12
inquisitive
about
in-
the
that
be covered up by silence.
ask
to
( BRH.
things
a)
3,6)
Gargi
deity
who
is
is
this
drawing
reticence,
down
and
apart
fixing
from
in
reluctance
linguistic
with
regard
formulation
189
is also involved: in ancient Indian philosophy it is considered as wrong, as objectionable, to communicate or explain
to a person something that goes beyond his horizon of
understanding. It i~ even said (unfortunately I cannot
indicate the source!) that one makes oneself guilty of
a lie, if one tells a person something for which the latter
is not yet mature enough. For this reason, I suppose,
we usually find in these colloquies a slow procedure;
first the master tests, step by step, how far the disciple
or pupil has already progressed and then, carefully groping
along, attempts to prom9te further insight and understanding in him. A method, thus, similar to what we find in
Socratic dialogues, where also, in the manner of a skilled
obstetrician, only that is brought to light which is already present, in slumbering condition, in the partner
in colloquy, and without forcing anything upon someone
who is not ready yet.
How long this process of maturation of a disciple may
take is instructively demonstrated by an episode in CHAND.
UP. (12 b) 8,7 v. 1 ff: (See also earlier, p. 151.) Indra,
as
the
representative
representative
of
the
of
the
demons,
Gods
seek
and
Virocana
enlightenment
as
the
about
the "atman" from Prajapati, the "creator". Virocana declares himself contented with what he has learned after an
apprenticeship of 32 years. Indra, however, reflects in
silence and, after some time, comes back to the master
in order to supplement the reply already received as it
does not satisfy him. This repeats itself four times,
and
each
time
he
1 01
years!
190
attempts at "bringing into speech",
ious
manner,
what
actually
lies
at least in a
beyond
too distant,
all
precar-
speech,
beyond
In order to bring
too vague,
images and
have
had
occasion
to
show
earlier
(pp.
169
ff)
lies
beyond
of "nama-rupa",
names;
i.e.
all
concrete
appearance,
were
one
with
form,
can
imagery,
forms
show for
and
along
middle
one
is
unformed,
form"
hand
on
unborn;
on
the
speech
( 12
d)
by
Again,
169 ff),
as
linguistic
I
tried
other
they
can
manifest
hand,
thus
that
point
II
from
towards
What
one
has
to
"creation"
than
as
yet
sides:
"name and
which
speech
2, 9).
occupy
which
that
all
which
to both
to
concrete,
the
other
and
between
and,
that
which originally
up,
that which is
and,
beyond
with
conjure
configurations.
position
on
towards
and
it
is
lies
the
with
(TAITTIRIYOPA-
understand,
is
that
on
the
contrary,
we
once
for
whom
also
again
not
something
come
speech
that
speech
is
has
very
needs
and
close
to
constitutive
been
added
uses
man!
With
HEIDEGGER
( 4) ,
of
by
"Da-sein"
man
as
and
one of his
inventions or achievements.
Furthermore,
as
have
already mentioned,
for
certain
world
order
with
to
other",
could
be
duality
recognise
itself"
"an
of
itself,
( vimarS'a)
which
more
( S) ,
only
suited
is
a
duality
that
the
needs
kind
can
original
"coming
of
friction
provide.
than colloquy -
"One",
to
against
What,
"coming
terms
to
then,
terms
yet
to
coming
together
in
agreement of
two partners!
implement
which man,
it
within
the
sphere
of
consciousness,
this earth,
by
has
1 91
been distinguished?
Colloquy
in
the ancient
above all,
able.
as
Yet,
condensed
way
of
to
Sanskrit,
one
finds
that
of
depict
these
expressing
the being
human
in
things
the
Upanisads
together and
beings
2500
that
years
is
peculiar
charming
scenes
the
speaking together
ago
in
manner
that
is
most
perhaps
best
known
and
is
the
fare-well
dialogue
ageing wise man Yaj navalkya with his wife Mai trey I
the
(BFH.
UP.
(12
a)
2,4
v.
ff
and
4,5,
v.
1 ff)
to which
informed
that
one,
KatyayanI,
Yajnavalkya
had
two
ted
in
ultimate questions,
of
of
which
wives,
her
husband.
i.e.
It
is
was interes-
wishes
to
withdraw
to
He
starts
by
proposing
that
the
solitude
before
of
the
forests.
leaving he wishes
to
regard
Instead
Mai trey I
the
of
to
make
of
her
created for a
that
which
to
by
one
his
whole
slightly
of
the
this
whole
necessary
earth,
openness
is
her
in
and
the
wise
instead
feel
depth
belongings.
"colloquy about",
even
Thus
fascinated
occasional
can
worldly
expressed
the
his
whether
world,
immortal.
has
wife
in
this proposed
asks,
the
share
into
immediately
treasures
would
their
entering
of
the
worldly
contempt.
use
this
of
melancholy
goods
of
terms
philosophical
this
seriousness,
for
delicately
affectionate
deeply
tenderness
Only
which
she
hinted
at,
of
relationship
but
also
address,
dialogue
the
the
and
the
calm
and
further
finds
various
short
episodes
that
offer
192
us insight into the tests to which an aspirant for eternal
Truth
(S)
was
The
v.
often
ff),
exposed
when
searching
Satyak~ma Jabala
young
to
whom
at
the
moment
for
(CHAND.
UP.
when
he
his
master
(12
b)
was
to go out
instead of being
look
and
so
after
some
other
that,
as a
on
his
cowherd,
his
the
face
case
The
adopt
after
he returns
to
other
b)
(12
v.
4, 1 O,
ff)
and
act
years
of
is ordered
fire,
as
his
swan
teachers
service
disciple,
SJ>eaks up for
the
faithful
"neglected"
the
the Master,
radiance of
the
cows,
him
finally,
the
of
cattle.
bird
when
4,4,
it
him.
In
is
the
(CHAND.
UP.
become disciples
of
the
form
full
mostly
in
dialogue,
of
of
life,
for
providing
the
teach-
in
KA'fHA
UPANISAD
(12
ketas
has
meant
to
the
out
father
to
in
rather
the
though
by
the
again
it
is
only
in
his
the
carries
questions
manner.
anger.
out
ruler of
insistent
which
shabby
him
literally
Yama,
father
upon
ceremony
curses
Naciketas
goes
his
doubt
sacrificial
carried
his
annoyed
throw
c),
Being
his
the
As
an
consequence,
obedient
father's
son,
curse
realm of death.
and
Assuming
about
him
to
the
teach
secrets
him
of
about
the
these
"beyond",
ultimate
the
boy
forces
questions.
Though
Yama, who had made his young guest wait for an inordinately
long
time,
lapse
in
has
promised
hospitality
the
by
way
of
fulfilment
compensation
of
three
for
wishes,
his
he
this
instance,
the
dialogue
manages
to
show
in
very
193
ually has
sents
impart
to
to
him
the
longed-for
that he con-
eternal
wisdom.
the courageous,
sincere adolescent
course
which,
thus
however,
any
without
in
to
colloquy,
terse
be
without
also
offered
one
and
the
philosophical
factual
preferred
manner.
form
teachings
Colloquy
in which
are
seems'
this concern
for
one's
understanding
openness
in
one
particular
its
best
of
person
expression.
"colloquy
with"
been described,
in
a
an
ideal
time
the
the
whom
and
partner
instance
It
will
manner
when
of
each
one
is
easy
"towards
very
and
happens
to
for
adj us ting
especially
see
to
face,
that
something",
to
as
this
finds
situations
they have
mass
the
media
aim
at
reducing
at
everything
this
point,
be brought up:
day India?"
Of
if
c!1e
course
cares
there
to
still
search
are
them
some
out
genuine
"gurus"
their
hermitages
in
who,
or
caves, can bestow wisdom in intimate dialogue with a disciple, perhaps after first putting him to some tests. Probably at
In
every-day
my
present
life,
place
it
of
often
work,
seems
Kashmir
to
me
that
at
least
the art of
194
has
one
can,
been
public
lost.
for
Of
course
instance,
transport
conversation
without
by
hardly
one's
lot
of
travel
immediately
neighbour,
talking goes
in
any
drawn
into
quite
soon,
very
and
European exper-
Equally soon,
one
what
that
very
little
of
of
getting
on
vehicle
one
however,
communicates
second
or
even
and it is obvious
does
not
third
time
after a
short while,
satisfying curiosity,
the
the
a
noise of a
conversation
conversation
remain on a
when
the
sex.
In
their
of
of
two
home,
tries
other
and
single
to get
by
rate,
about
one
of
that
if
may
even
the
same
friends
at
conversation
they happen
to be
If,
same,
all
the
risks
finally
one
matter
being
interruptions
that
not
it
about,
visiting
particular member of a
perhaps
irritated
are
when
impression
any
though
can come
somehow "tabu".
into
one
affairs,
so
at
is
partner,
level,
e.g.
to extend
at least
partners!
companions
the
sex
group,
present,
one
gets
people
with
every-day
distant
situations,
one
two
views
with
travelling
different
one
more
very superficial
other
between
and
has
family or
that
goes
some
beyond
constantly
disturbed
intrusions
of
t.o
resign
others
oneself
and
settle down to the casual exchange of trivial communications and meaningless gossip which appears
is
possible
in
the
setting;
in
to be all
other 'words:
what
that
the
one
knows
families
young
and if fur-
"to converse",
namely "bat
195
karna"
a
(literally:
euphemism
for
"intercourse"
"to
sexual
apart
intercourse"
can
sense
of
which
figures
do
this
have
at
(as
the
in
same
time
English,
too,
intercourse"
in
is
intercourse
from
also
"social
things")
wider
and
and
in
"Geschlechtsverkehr"
more
general
German
"Verkehr",
at
same
the
time
If
people
lead
can
no
longer
th~
original and at
the
risk
the
physical
of
one-ness
in
terms
of
the
stimulating
level.
desires
The
for
obstacles
"becoming
put
into
one"
on
way
of
th...e
also
service
some
of
other
the
groups
thus
appear
"incest barrier"
and,
to
stand
beyond
in
this,
the
quite
his
to
and
abilities
caste
then
nowadays
a
was
his
and
not
his
development
finds,
level
hereditary
was
of
yet
maturity
in
promoted
the
(belonging
Vedic
age!),
accordingly,
one
at a
higher
educational
institutions
have
their
private
teachers for "tuition". This, however, means almost exclusively cramming knowledge for exams, and neither a "forming"
(according to the German ideal of "Bildung") of the young
pupil
appropriate
providing
of
an
to
his
"ideal
needs
and
image"
potentials,
that
might
nor
challenge
the
the
comes
described
contrast
in
to
the
the
ancient
West,
scriptures
where
in
conversing
particular
if
with
during
in
-
particular
respect
one
in
finds
is perhaps my experience
simple,
old-fashioned
journey
in
this
or
ah
someti~es
people,
excursion
one
quickly arriv-
196
es at speaking about "ultimate matters". The great e\ents
of
life:
birth,
illness,
various
blows
of
fate,
death,
but also God, can still be named and talked about openly,
without embarrassment.
conversation
It thus happens at
succeeds
in
"pointing
times
towards
that
the
something"
more
at a
emancipated
"mysterious
circles,
beyond"
this
capacities
later
become
is
merely
hopes
the
subject.
of
or
these
phenomena,
that
this
an Ultimate
and forces
too!
to
though
on which
some
Still,
what
secretly
Power,
that
science
is
saints
happens
one
di~ferent
types
"about",
even
its
perhaps
least
I
the
"with"
and
significance
assume
very
mostly
that
poorly
have
limitations,
based,
the
the
as
for
deal,
beyond
may
not
"about"
and
"towards"
whole,
the
often
the
of
vary.
in
laws
get
lost
4)
particular
to
the
colloquy,
and
One
might
(S)
peasants
mind
colloquy
in
the
given
illiterate
mountain
of
in
importance
keeping
still
in the miraculous,
stands
psychiatric
educated
to
the
of
encounter,
then
perhaps
sooner
scientific explanations
Creative
psychotherapeutic
hint
parapsychological
for
tendency
with
their
should
now
or
at
whom
mental
be
in
or
conversi'ng
than would be
the case
wi'th
t e d pa t'ien t s,
i'nsofar
more emancipa
less differentiated adjustment and a less
as one needs a
one.
people
are
less due
The
problems
rather
lie
in
and
to their
certain
social
conflicts
individual
and
of
these. simple
personality,
cultural
factors
but
that
197
Thorough
knowledge
particular
of
fore
important
more
the
of
the
customary
than
social
family
conditions
structures,
quite
specific
and
is
in
there-
focusing
on
same,
the
and
Even
the
patient
an
to
"object",
make
also
places
to
has
its
very
"get
importance
special
into
First of all,
demands
talking
in
on
together"
"about
statements,
subject
"with"
even
psychiatrist.
is
the
situation
which"
and
he
one
can
is no
give
longer
information
seen as a
and
partner,
time
self
and
to
be
allowed
to
to say
If
one
physician or a
with
Sadhu,
exchange.
these
for
some
time
amongst
people
lives
of this kind,
healers,
out-patient clinic
Pir or a Faqir -
According
it
to
happens
that a
in
our
psychiatric
but
Any quest-
even
disappointment,
granted
that
miracles,
the
should
questioning,
a
is wrong.
then
the
doctor,
patient
certainly
be omniscient and
simply
::>alpation of
as
by
an
the pulse,
had
taken it
capable
of
working
experienced
look. and
for
for
perhaps
consist
in
the
almost
equally
healer, in his preparing and giving an amulet or his ,carrying out a fumigation ceremony.
If,
the
all
the
same,
psychiatrist with a
comes
about,
knows
nothing
one
or
soon
very
according
to
the
expectations
Western orientation, a
notices
that
little
about
of
"colloquy"
insides
of
his
198
body and
aware of
that
he has himself
experienced
further
advantage
in
using
"images"
is
that
his
they
199
is
avoid
and
"resistance".
revealing
The
inherent
peculiar
in
mixture
images
in
of
concealing
similar manner
as in dreams - allows one, in this way, to offer explanations and insights "in advance" as it were or "for storage",
so
that
will
in
the
person
perhaps
the
only
image
in
in
the
New
fully
later
with
his
what
was
hidden
own maturation.
In
Testament
Christ
in
realise
accordance
this connection,
which
concerned,
(Matth.
answers
his
ff,
as
ff) in
to why
pp.95,
13,10
disciples'
Mark 4,10
question
180).
Let
us
assume
that
patient has
already
gone
the
giddiness,
that
nevertheless
has
"nothing
lost
is
wrong";
prescribed
confidence
yet
expensive
in
the
each
one
medicines.
doctors
and
is
of
them has
The
patient
puzzled,
no
as
possible,
dystonia
of
of
stress".
and
the
vegetative
nervous
system
as
result
respect
standing.
for
my
have
learnedness,
to
search
but
for
certainly no
language
under-
that has
its
in
city),
Kashmir,
and
the
to
horse
attached to it.
in the
that each time this vehicle starts moving its course will
be
irregular
and
course!
First
"tonga"
and
the
vehicle
all
parts
of
the
all
nail,
joined
hooves
fixed
condition
What
one
horse.
each
are
bumpy.
One
one do?
thoroughly
therefore
Yes,
together
of
examine
the
that
the
that
axles
correctly,
and
should
should
properly
and
that
fitted.
its
Let
harness
us
assume
is
in
that
200
all this is found in good order. But if now, all the same,
the
vehicle
still
stalls
and
jolts
as
the
soon
as
patient
it
himself
have
partner
in
to
my
further
in
his
questions.
when
the
same
trying
stimulate
him
closer
of
into
"And now:
to use
brakes,
time,
course,
suppose
he
much
as
cooperation
as
by
to
applies
to
In other
to the helpless
active
"The reins."
hands?"
"The whip". "Now, suppose
hand?"
or
the answer
conversation,
possible,
know
to bring
gets
tighten
both
"Well,
of
does
the
them
yes,
not
reins
at
the
in that case
controlled
like
the
explain
by
reins
two
or
the
that
"Well,
or
"brain"
the
whether
back
to
in
go
muddle,
yes,
of
one
brakes,
the other
the
a
forward
and
one
there
or
But
rather
or
other,
now,"
vehicle
and
the
the
methods
at
saying
we
that
shall
continue,
nothing
have
horse
their
to
wrong
see whether
the
even
will
in
p~rform
like
"head"
taking
about
to
move
result
in
itself
quite
"the doctors
and,
disposal,
was
acting
in
stop or
though
to
"Up
body
restraining,
one
now,
this
ly.
if
to
healthy,
the
them
our
is doubt or dilemma
situation,
organ
of
in
head."
man
particular
organ
nerves,
each
have
into
they
were
with
them.
the driver
quite
Now,
too
examined
account
right
all
in
however,
is
managing
the pat-
there
life
so
time,
on while,
which on one
at the same
The patient can not always give a reply and often I myself
again,
on
the
basis
of
my
intuition
or
my
knowledge
of
problems:
consideration
Is
for
it
perhaps
others
or
uf
their
due
reaction
201
one has to hold back? Could it be that the young man would
like
to
to
get
face
married
the
married,
the
young
woman
parental
though,
run
on
but
at
the
responsibilities
insist
home,
the
the
and
security
to
time
is
she
look
of
is
reluctant
Does
other hand,
household
same
involved?
the
the
newly
should leave
joint
family,
in no way prepared to
after
children
without
the
himself
burdens
his
to
him with
worldly
to
tasks
desires
uncover
physical
that
and
connections
symptoms
or
involve him
duties?
of
the
this
may,
situation
however,
lies
be
that
;~is
the
may
by
of
this
in
motion
ness
by
as
have
"anxiety
vicious
it
were
about
that
possible
underlie
the
thus
conflicts.
precipitating
be guessed~ or possibly
in
which,
and
has
In
and
from
set
the
purposeless-
emotions
perpetuate
cases
already
detached
automatic
symptoms
these
importance.
anxiety"
with
re-inforce
be done
its
in
event,
physical
mutually
can
lost
circle
precipitating
them
What
even
kind,
original
is
now
a
it
initially
in conflict with
Often
type
11
provoked
each
other.
reduced
to a
the
inherent
this
vehicle,
the
purpose,
this
time
harmlessness
of
often
however
again
bus,
palpitations
use
in
the
image
order
one of
to
of
explain
the vegetative
all
made a
trip in a
and
the
of
our
entire
patients
bus,
have,
at
one
time
or
other,
public
transport
is
by
motor
vehicles,
i:r..
in
West!
the
in a
comparison
I
then
to
ask:
the
smoothly
"What
running
happens,
if
"coaches"
the
engine
bus has already been started but the bus cannot move
202
that
the
engine
will
rattle
vehicle vibrate.
"Would
it be correct," so I
not
noise
the
whole
ask further,
that
his
engine
"So
you see",
heart.
It
make
functioning
tnis
and
hesitate,
ready
everything
courage,
will
is
for
least becomes
is also
something
short
never
be
alright.
you
see
at
this
couplet,
point,
but
at
gain
you
nothing
which
less."
case with
other,
however,
that
is useful for
the
or
able
If,
will
Sometimes,
a
"this
that
patient
stops or at
continue,
is
with
happen."
not
the
go
forward
dangerous
try
rhymes
certainty
to
will
teach
the
impressively
in
11
sents
picture
English
1
'
what
"Angst"
"oppression
condition
between",
of
of
being
"driven
is
happening
(see also p.
11
"being
narrowed
into
inside
48)
hemmed
in,
of
corner",
him.
"Beklemmung 1 '
or
in")
indicates
being
the
While
"jammed
Hindustani
in
term
seems
at
to indicate a
the
situation in which
the
person
stands
rocks
are
the
an
heart
image
"my
heart
heart
is
is
running
similar
is
to
falling
sinking".
away"
the
or
"is
Swiss-German
into
Showing
my
pants"
the
getting
lost",
dialect
or
the
figurative
i.e.
expression
English
character
"my
of
may
use
some
imagery
in
describing
his
complaints,
203
as
e.g.
the
heart,
woman
said:
who,
"There
pointing
is
to
her
wildly
beating
but it has
sees
accurately,
for
explaining
o~
symptom, a variety
is
to
select,
first
and,
to
at
what
why,
I
this
is
closest
the
same
time,
is
to
for
my
have
two-wheeled
horse-cart
one
the
rattling
the
bus
and
and
vehicle,
this
the
other
bus
for
which,
of
in
be
the
the
the
less
obvious
and
of
ready
patient
to
will
of
Well,
to
get
have
horse-drawn
demonstrated.
I
the
instead
bus,
referring
the start,
the
once
throughout.
engine
ask
correlations,
vehicles;
adequately
from
instance
were
If,
to use
on
the
functions
image
for
metaphor
un~erstanding
conveying
inhibiting
may
then
same
something
right
one
psychosomatic
and
and,
cannot
hand,
of
One
different
the
is
himself
the
clear.
vibrating
going
experienced
bears
two
sticking
to
variety,
explanation
utilised
psychosomatic
made
be
particular
from
of all,
one
less
two
close
to
experience
than
the
and
which
possibly
he
himself
the
idea
my
the
illustration
as
have
psychiatric
same
deserves
one
and
just demonstrated
activity
image
some
of
in
its
further
but
turn
the
different
same
images
situation
or
it by an example from
that,
inversely,
one
and
thought.
one
of
them
(Dr.
h. c.
a memorandum as follows:
V.
LANGEN)
referred
to it in
was
again
and
again
stressed,
in
particular
by
the
204
psychiatrists,
and
interpret
again,
on
the
that
one
could
each
image
other
hand,
in
of
course
read,
different
the
ways.
question came
consider
Again
up,
and
whether
images
emerging
i.e.
rooted
in
in
the
human
in
same
to get a
whether
is
one
Sometimes,
manner
beings
not possible
to
human
soul,
even
different
cul tu res,
in
clarification
the
the human
consider
during
nature,
this
view
colloquies,
It was
free
from
as
however
any doubt,
valid
one got
and
the
or
not
impression
that
thus
that
11
in
our
highly
developed
of
our
images,
but
Western
continuously
adjust
expression
to
thus
are
they
that
it
is
intellectual
an unambiguous
inherent
in the nature
evolution
themselves
different
no
in
feelings
longer
culture
to
Western
that
their
and
valued
images
potential
thoughts
and
images
with
as
for
that
one
well-defined meaning."
I
was
me
of
ancient
chance
detail
not
only
Indian
to
bring
philosophy,
out
but
some
also
further
to
refer
aspects
in more
psychiatric activity
as
"primaeval
images 11
or
"archetypes",
i.e.
in
can
understood
be
the
sense
as
of
the
ancient
an
attempt
by
Indian
the
"nama-rupa",
Ultimate
One
to
inherent
aspects
or
possibilities.
The
"image"
as
deity
which,
within
the
ancient
Indian
trinity
of
i.e.
79),
again
in
the
beings.
ancient
Quite generally,
Indian
scriptures
that
nothing
205
and
possibilities
minor
measure
instance,
but
work,
always
also
included,
though
th~
background.
Thus,
never
of
and concealed in
the
nature",
at
are
concrete
"fire"
in
it
earth,
though
to
is
water,
lesser
only
in
for
"fiery
degree
element "fire".
Thus,
much
if
more
one
uses
an
complicated
image
than
which
mere
of course may be
element!
in
order
appear
image
in
more
its
aspects.
clearly,
totality,
What
occupy
the
one
usual.ly
feature
in
foreground
each
can
only
particular
become
instance
evident
will
from
the
the
is,
of
situation concerned.
for
instance,
remaining
image,
it~
aware
they
of
this
applicability of the
concretely, taking it in
partial
misunderstand
it
totality!
For animals
serves
as
aspect
may
an
too,
model
be
for
imprinting
model
situation
sufficient
for
is
One
can
various
characteristics remain,
cular
imprinting
decisive.
only
one
and
by
traits
by
until
particular
remove
only
from
the
few
adjusted
or
attracting
the
"programmed".
young
Thus
animals
it
to
is
their
"decoy",
shape,
or
if
rough model of a
one
tape-recording.
produces
The
human
the
sound
of
baby
also,
apparently,
her
voice
by
during
aspects
of
the
mother
f igu"t"e
and
befo~e
the
age
of
in
is
unique
contrast
to
one-and-the-same
or a
for
man
animals,
image,
beyond
this
appears
it
is
stage
to be
not
one
of
that
infancy
for
him,
characteristic
206
type manner a
situation
and
emotional
This
is
images,
fied
atmosphere,
pa~ticular
can
again
and
aspects.
for
dream
codi-
meaning
mechanistic
all
he
according
in
important
in
"dream-book"
FREUDian
method
psychiatry
nor
of
the
all
too
rigidly
dream-interpretation
can
do justice.
I
meaning of
that
is
images
not
is at work
immediately
in colloquy,
obvious
is
to
when
be
something
presented
in
already
been
used:
The
"archetype"
on
which
it
is
be
local
distance
man
on
that
described
his
makes
as
more
"a
vehicle
quickly
own
legs"
use
of
and
than
more
wheels
capable
this
of
is
overcoming
possible
particularly:
for
reducing
"a
for
vehicle
friction,
while
this
type,
Vehicles
characteristics just mentioned, have been invented, fabricated and used by human beings once a certain evolutionary
stage
is
reached,
at
all
times,
in
desert
did
use of wheels)
not
permit
variants.
in many different
such
how-
implies
images
for
also
and
to
of
the
serve
other
no
the
in
attributes
metaphors
for
situations;
sense
to
serve as
overcoming
varying
as
understanding
longer
they
illustrating
along
thanks
can
that
elaboration
(except
and equipment of
ried
detailed
and
regions
The
the
all
sand or all
of
an
and
and
functions
bringing
in
friction,
that
archetype,
one
they
closer
case,
but
but
to
however,
merely
as
FREUD,
for
instance,
bus
could
above
all
have
20,7
provided an
to
push
forward dynamically,
in
in
bus
symbol.
who
was
happen
going
to remember
through
maternal
crisis
while
having
to
detach
clung on
mained
a
in
to
an
to
this
overcrowded
the door,
dreamer's
intentional
"the
on
bicycle or even on
or
a
even
vehicle
far
quite
for
away
bus.
With
that he was
great
the roadside.
getting
all",
from
different
he dreamt
difficulty
lying helplessly on
i.e.
a
problem!)
and
foot,
any
out
of
the
"omnibus",
perhaps on a
trodden
situation,
In another case,
path,
namely
narrow track
might
that
trip
of
indicate
liberating
German
"man")
and
making
decided
move
towards
of
explaining
palpitations,
or halting and,
it
to
again,
the
out and
top
finds
altitude,
for
of
he has
instance
a
mountain
in
dream,
where
the
travelling
passenger
by
gets
to the high
modern
art
and
of ten amounts
literature,
to a
however
5),
the use of
"j ugg-
5) During the Fourth "Zurcher Gesprach", impressive examples were presented by Eugen BAER who spoke on the work
of the painter Rene MAGRITTE and Kurt WEINBERG who
gave an interpretation of one of S. MALLARME' s poems
in terms of its "receptional history".
208
ple
use
stood
to
in
lent
them
to,
which
quite
particular
sense;
however,
ial
one particular
the
connection
playful
use
of
of
meaning
images
that
products
of
schizophrenics!
appears
to
tear
what
is presented out of any connection or at least any familiar, customary context, and to use it arbitrarily, possibly
even by ignoring its elementary functions.
So,
one
remain?
may
Well,
of non-sense
legitimately ask:
perhaps
to call
one
can
where
say
then does
that
into question
it
the
is
"sense"
the
sense
"good sense",
the
or
it
of
out
"common
more
sense"
clearly
and
or
thus
even
possibly
to
point
to
beyond
against
has
even
stand
sight
all
been
sense,
"sense",
set
non-sense,
cannot
as
towards
being
as
can
be
to
task
understood
lead
by
the
his
and
appears
disciple,
Master,
to
beyond
to
go
whom
l. t
sense and
well
as
non-being,
are
have
an
safely
contained
raised above
important function
all
in
the
any
one's
ken",
feeling
and
meanings that
"unheif!1lich".
One
may
of
"being
thus
are
perhaps
both
at
becomes
or
"being
"un-homely",
together
assume
home"
that
included
the
within
"uncanny",
in
artist
the
who
German
engages
gratefully
that,
appreciates
the
fact
in
everyday
life,
6) The German "aufheben" and "aufgehoben" cannot be rendered adequately by one single. English term. Apart from
the most trivial meaning of "picking up", it has the
different connotations 9f "to keep safely", "to cancel
out" and "to raise something up", which are all simultaneously implied in the use of "aufgehoben" in the original German text!
209
be
possible.
Suppose
which
is
being dragged,
possibly
in
reverse,
by
an
sitting
while
looking
at
the
grotesque
cartoons
in
one's magazine.
In my earlier contribution ("Significance of ilJlages
in Hinduism") I mentioned a statement by Shri Ramakrishna
Paramhans (of which unfortunately I cannot give the exact
text and source): The more the meditating or worshipping
person becomes absorbed in gazing at an image, the more
its attributes will disappear, until finally the image
itself
also
dissolves.
In
this
last
stage,
just before
has
its
very
specific
features
which
in
their
21 0
according
figure
to
in each
ever, this is
elements: each
place
in
the
the
particular
instance.
valid
for
element
mixture
In quite
our
which
they
similar manner,
how-
modern
in
science
is characterized as
periodic
system,
the
by
its
of
chemical
unique
by
its
atomic weight,
the
structures,
on
the
other
hand,
research
too well,
workers
in
the
field
In
of
that
it
again
and
"make
sense"
and
that
are useful for something, and others which one can designate "non-sense". Occasionally, however,
only
after
years,
that. what
was
it happens,
rejected at
perhaps
first
sight
in
the
configuration
of
atoms
and
molecules
can
~ath
of an organism.
Sanskrit
languages
but
that
also
this
to
certain
contrast
it is not only
extent
between
in
our
unique
modern
character
the
for
other
the
hand,
multiplicity
11
"s",
of
meanings
or
if
but if
is
valid
letters.
use
it stands
single
and,
it along with a
"c" or with
in connection with a
vowel:
"ah,
used
in
this
way
for
exclamations!),
it
loses
its
most
letters
their
written
sign
change
not
when
they
only
their
become
"contaminated"
by
far
as
Sanskrit
words
( S)
are
concerned,
one gets
211
the impression that originally conglomerations or connections of meaning were designated in a very condensed manner
through
each
a
very
few
cluster
roots
was
only.
perhaps
certain emotional
The
just
tone,
common
element
certain
"theme",
and
binding
"atmosphere",
it was probably
life
very
and,
concrete
significance,
th~
on
other
hand,
as
we
in day-to-day
would
say,
what
in
Indian
from
to
Hinduism",
formless
assume
that
"derived"
in
its
presented
pp.
previously
163
ff),
{"Signif..i.cance
namely that
of
"creation"
the
ion"
or
the
concrete
abstract
corresponds
form,
and
to
level at which
one
meaning
"transferred"
turn,
from a
to
is
that
the
may
primary
the
descent
there
well
and
concrete
of
have
all
not
use,
"creat-
as a blue-print, into the condition of tangible manifestation, and thus proves to be secondary.
It
seems
coI').stant
to
me
pointing
its
mere
and,
on
name,
that
of
to
it
the
is
trivial,
something
this
the
that
very
the
ambiguity,
concrete,
lies
beyond
this
through
all
names
possibility of understanding
with
the
every-day
concrete
life
use
that
of
keeps
the
a
same
linguistic
language
alive
and
root
thus
the
however,
ment
purely
ideal
Nowadays'
even
in
the
German
language.
While
up
to
about
20
in
derived
the
various
from
in every-day
a
fine
indigenous
language,
ear for
to the abstract,
in
particular
fields
it!
of
roots
science of
that
and while
technical
could
this
also
be
terms
found
imagery even
also
in the
field of behavioural
sciences,
21 2
ion".
The
have
their
which
terms
are
of
the
origins
more
in
latter,
Latin
foreign
however,
and
and
Greek,
remote
ironically!
i.e.
to
in elements
Anglo-Saxons
than
more
doubt,
or less at home
signifies
an
estrangement
of
This,
language
from
no
its
the programming of a
for
language,
say
to
us
the
is
computer,
careful
lost,
listening
there
the
with
its
"colloquy
vibrations.
about",
but
where
and
what
respect
it wants
psycho-somatic
to
wholeness,
What
the
to
awe
may
still
"with"
be
and
possible
above
all
is
the
the
basis
course
of
of
amateurish
scriptures
my
and
the
this
role
contribution,
knowledge
"colloquy"
I
of
plays
have
tried
ancient
in
on
Indian
them,
and
Kashmir,
to
present
and
illustrate
important
elements
in
it.
What
particular
take place
setting
and
now
remains
problems
in an
arise
to
be
in
done
is
colloquy
to
examine
when
it
is
to suggest
some
seen
in
possible
solutions
for
them.
7)
We
have
colloquy
nearly
that
always
the
takes
ancient
place
Indian
between
scriptures
two
people
213
only
and
which
that
this
very
the
level
the
purest
probably
specific
of
maturity
and
most
is
the
openness
of
the
form
tuned
partner
intensive
of
to
can
manner,
colloquy
the
needs
come
just
about
as
in
and
is
in
also
interview.
Any
plurality
of
participants
openness~
leads to a flattening
openness
becomes
is
acute
overrestricted.
if
these
This
multiple
situ~tions,
problem
participants
naturally
come
from
roots in different cultures. Above all, however, a plurality of participants in colloquy introduces problems concerning its course in time:
If,
in
involved
assume
colloquy,
with
all
participants
"body-mind-and-soul",
are
really
one
would
to
have
get
to
. utterance
by
one
participant,
those present -
reflections
or
even
there
are
would
reactions
meant,
psychosomatic
be
but
also
stirrings!
emotional
and
these
of
these
phenomena
would
then
have
to
be
folded
figure,
again to
in which
all
in
one
direction
or
further
deviate
turn become
there
or
is
no
"moderator"
psychologist
again
from
the
initial
and
in
again
who
just as
dynamically
calls
the
the
oriented
group back
to
If now
psychiatrist
therapy' group
the
subject,
density
happen
is
that
and depth
the
one
of
exchange.
participant
Possibly
who
is
most
what
may
capable
and
21 4
unique
life-time,
but a
innumerable incarnations!
whole
succession of
possibly
21 5
What remains
of
text
in time,
from
is an
"invocation",
which
one
(e.g.
KA'!'HOPANI~AD
purpose
often
of
the
i.e.
finds
Indian
scriptures.
It
c) ) ,
transmitting
to disciple or pupil.
a
as
(12
introduction
in
particular
knowledge
to
colloquy
if it has the
(English translation taken from KA!HOPANISAD (12 c); alternatives and comments are my.own, arrived at with the help
of Sanskrit Dictionary (9)).
"May He (or It, i.e. "brahman") protect us both
together;
"May He nourish us both together;
"May we both work together with great energy (effort);
"May our study (or colloquy) be thorough and fruitful
(better: sharp and brilliant);
::May we~- ne:rer )2a te ea,h other (enter into discord) i
AUM, santi, $anti, santi ! ''
Though at first sight this short text looks quite simple
and self-evident,
to
our
subject
translation
the
length
original,
reveal
provided,
of
the
lines
cannot do
to
which
us,
above
tries
more
the
number
and
all
or
because
less
to
the
keep
of words of the
of
meanings
of
the
Sanskrit
of
associations
can
be
terms
brought
'cs) .
together
A whole
for
weal th
each
single
"protection"
is
and
for
"propitiousness".
also
asks
by
or
are
the
the
further
blessings
supposed to come.
implied
"he 11
or
11
original
and
again
ultimate
but
which
at
the
is
speakers
and
recognition
sense:
of
recognition
their
this
of
"brahman"
Ground
same
speech.
the
invocation
is
to which
meant,
this
colloquy
is
"Ground",
the
which
devoted,
the
aim
and
"brahman"
of
this
by
the
the
in
colloquy
a
twofold
partners
in
21 6
of itself by itself~
needed? In order
Against what d angers is
pro t ec ton
i
to clarify this we had better turn to the last line of
11
/_
t i,
"AUM"
(often
and
the
whole
reaches
and
that
lasts
11
written
0M 11
the
comprehends
beyond
(S)),
which
beginning,
all
them,
symbolises
middle
these
three
presumably
and
end
and
also
indicates
that
.
" towar d s "
the colloquy too, again and again, ought to point
this wholeness.
means
peace,
The
threefold
calm,
is
repetition
according
to
from
11
of
the
s'anti" which
commentators
to
arising
physical
as
from
the
well
as
person
the
of
the
mental
speakers,
sense;
in
the
"adhibhautika",
in
the
"world
of
the
gods",
the
realm
of
higher
powers.
Of course an environment free from irritation contributes a great deal towards keeping away disturbances arising
from
a
the
person of
grouping
that
an
agreeable
in
is
concerned,
room
beautiful
these
are
one's
mental
the
can
participants:
easily
no
silence
worrying
only
on
at
one
seat,
glance,
sheltered
corner
far
as
the
food
or
lodgings,
towards
the
comfortable
in
even a
as
about
helpful
powers
taken
temperature or
garden,
not
be
all
concentrating
fully
colloquy,
telephone
but
also
promote
short:
an
atmosphere
in
which
flashes
of
thought
can
arise and w1tnout undue haste find their way into speech.
Protection
not
all
demands
up,
have
openness
however,
sed",
are
we
from
unless
retained
external
to
think
from
its
risks
of
the necessary
by
the
being
in
this
Opening
into one's
respect
partners.
however,
context.
participants.
inconveniences,
is
Colloquy
oneself
"feeling expo-
It could
be
that
one will
misunderstood,
ridiculed;
possibly
one
2i7
may
have
one
has
to
hear
or
read
communicated,
as
again
e.g.
in
is
distorted
so
easily
form
the
what
case
in
quite
particular
mutual
openness
between
friends
questions.
In short,
stand
protection
of
the
ancient
their
GER
India
col~oquies
( 5),
called
2500
down
years
from
ago
the
wise
men
namely
as
wish
that
the
colloquy may
serve
the
participants
in
colloquy
in
professional
are
separated
from
sphere
or possibly both,
this
if
intimacy
the
in
partners
colloquy
only
have
part of
their way
in
nourish
us
both.
This
second
request,
for
says:
"I
am
still
quite
full
of
what
just
heard
218
in
the
particular
if
communication
it serves
between
the
doctor
purpose
and
of
teaching
or
also
in
patient!
being"
who
perhaps
has
come
as
well,
in
the
in
one
should
openness
quite
destiny
of
and
left
exchange
particular
one's
be
being
with
of
manner,
human
one
who
wishes
to
if things go particuthe
the
feeling
colloquy,
that,
one
fulfilled
the
purpose
in general
and
at
the
has,
and
same
this
kind,
one
may,
on
the
contrary,
get
feeling
offering
oneself
in
communication has
miscarried~
in-
of
being
makes
the
overwhelmed
in
this
schizophrenic
if
manner
he
is
ventures
probably
forth
at
thus,
in his ambivalence,
aspect
must
allowing
was
of
be
oneself
offered
"being
sufficient
to
or,
be
in
nourished"
time
for
impressed
other words:
is
also
quiet
and
digestion.
reflection,
for
penetrated
by
what
be
time
here
translated
with
"energy"
or
"effort",
i.e.
"virya",
power.
venture
This
into
means
that
colloquy
with
the
partners
zeal
and
should not
effort,
only
but what
is
colloquy
in
itself;
one
reveal
of
insight,
the
its
best
ought
emerging
sense
to
of
something
follow
an
idea
up
the
new
should
germinating
prepared
moments,
case
back.
the
at
"paper"
is
apt
to
instant
Perhaps
this
of
is
the
creative
exclude
such
creative
already
it
is
lies
far
so difficult
219
already
"laid
down"
has
already
"become"
in writing;
and
therefore,
in
colloquy,
cannot
thus
hardly
chance
of
releasing
in
them
process
of "conceiving" or "generating".
I
simultaneous
experience
dictated
the
speak
by
in
into
need
succession,
for
the
making
stands
in
different
the
way
participants
of
an
immediate
may
be
feel
it,
and
satisfactorily
that
this
problem
solved
in
colloquy
can actually
between
two
people.
4. May our study (or "colloquy") be thorough and fruitful.
I
prefer
and
brilliant",
thus
indicating
that
it
has a wealth of
in
one
single
is one of a
in
the
word.
light
of
the
sun;
at
the
same time,
however,
it
was
originally
sharply
flashing,
beauty
and,
power, vitality -
tempered.
Thus
brilliant,
little
"tej as"
bright,
less
is
full
concretely,
all
that
of glamour
also
energy,
seems
to
me
that
the
central
theme
to which
all
"sudden
flashing
up",
and
this
also
includes
in
(literally:
English,
insight"
or,
slightly
less
impressively,
"a
flash
11
)
of
implied
related
to
primary
sphere
in
meaning
the
fact
process
which
the
of
of
"sharpness"
that,
can
in colloquy,
thinking
individual
i.e.
perhaps
also
that which in
in
rests. within
that
mental
himself
and
220
has
only
in
indeterminate,
to
cater
and shadow-like,
understandable
brought
speaker
giving
to
his
vague
own needs
manner
is only hinted at
can
remain
diffuse
to others has
into
precise
al.so
gains
form,
and
of
formulatioh.
clarity
At
about
clarification,
the
same
himself.
takes
time,
the
A process
place
which
of
might
by
with
out
one's
wish
partner
to
in
that what
is
come
to
colloquy.
disturbed
terms
may
in
the
and
to
communicate
perhaps
again
schizophrenic
point
is
this
is only unclear
in its inwardness,
May
we
never
hate
each
other.
Between
the
partners
a "becoming
close
"coming to
one-ness
no
An
hand,
all
spoils
longer
lapse
too
9)
All
into
heated
the
colloquy
silence
"coming
pleasant
to
of
complete
terms",
atmosphere
on
conducive
the
to
this
respect,
or
even
only
right
from
as
for
the
the prerequisites
reaching
start.
It
some
is,
for
agreement
however,
"becoming one"
are
this
not
given
process
of
positions,
and
thus
the attempt
that
is
to bring
usually
"wholethe
aim
one
should
insofar as
preserve
through
features
( s)
221
while,
allegiance
and
to
promote
this
it
"becoming
he
can,
if
one"
need
that
be,
in order to save
sacrifice
something
it
is
observe
with
to
wish
keep
could
other
( 6)
the
would
and
who
his
on
the
once
was
thinking
of
if,
the
other
asked
convinced
thoughts,
expect
patient
distinctness
oneself".
into
hand,
he
schizophrenic
one
to
patient
peep
what
the
become
oneself
paranoid
in
particular
but
he
between
hand
young
that
that
others
as
that we can
dilemma
to
need
all
him,
remained
"to
Indian
people
on
the
concealed,
insistently demanded,
he
his
that
his
cannoc
he
if
own
own
be
Later,
could find
of
thoughts
of
As
are
or
something
anyone
else?
if he could state
quite
After
special
some
that
hesitation
however,
them.
by
thoughts;
thoughts
thinking
shared
replied:
similar
he
way
once
others
long
as
so
he
argued
as
did
to
not
that
he
put
up
know
what
had
to
know
resistance
was
the
against
going
on
in
is
as
defence
against a
loss of
identity of this
K.
( 2),
LORENZ
(8)
has
reported about
inter-specific and
that
one
of
identities".
identity
by
the
The
however,
ancient
as
very
is
highest
brought
India11 scriptures,
and
to
most
comprehensive
would be
that with
the
think
and
that
yet
harmonious
interplay between
"remaining oneself",
"becoming
222
if colloquy
remains directed
that
from
which,
itself
in
meanings
and
will . perhaps
all
world
"towards
beginning
of
able
to
If
bring
something",
One
multiformity
differentiations.
be
is
and
and
this
yet
towards
manifests
multiplicity
is
together
the
a
case,
common
of
one
store
of
knowledge,
science,
and
split
up
into
individual
sectors
which
gives its due place and dignity to the wholeness and ultimate
des~iny
of man.
223
LITERATURE
(1) BHAGAVAD GITA:
( 6 ) HOCH , E. :
( 7 ) LANGEN I
(8)
v. :
LORENZ, K.:
(12) UPANISADS:
Various editions. Used: SanskritEnglish parallel texts with commentaries published by Shri Ramakrishna
Math, Mylapore, Madras. In detail:
a) BRHADARANYAKA UPANISAD: 1951.
b) CH~NDOGYA UPANI~AD: 1956.
c) KATHOPANISAD: 1956.
d) TAITTIRIYOPANISAD: 1958.
0
225
CRITERIA OF REALITY
Amongst
the
"scientific",
more
than
terms
in others,
with
that
the
the
that
is
deserve
one
of
to
those
be
of
"reality".
has
to
deal
(S)
called
in which,
concept
psychiatrist
existence
and
professions
psychiatry
1)
far
to come to
It is not only
measurable
facts
and
events,
and
thus
reach
beyond
in
other
reality
but,
of
beyond
the
soul"
the
of
confront
him with
most
so
remote
what
(die
C.G.
JUNG
has
called
Wirklichkeit
der
Seele)
hallucinations,
delusions
and
which
and
with
this,
feelings
within
terms
the question:
these
pa ti en ts
impressive
that
imagination?"
"reality"
they
cannot
Furthermore,
"Which now is
the sphere
even
during
to
others
enter
the
into
is a world
it
in
their
even outside
additional
during
and
the
problems:
intoxication
other
similar
the
with
world
drugs,
substances,
no
that
such
as
doubt
is
experienced
LSD,
does
Mescaline
not
pertain
our
every-day
transient
revealed
"reality",
life.
quality,
that
and
In
even
its
through
apparently. there
it points
flimsy,
are
the
transparent
mere
different
fact
types
and
thus
of
ultimate
ground
for
all
other
"real,.,ities"
that
are
226
For
myself,
in
my
this
question
psychiatric
as
of
yet
concerning
activity
it
"reality"
ied
Indian
boy.
monograph
to.
In
came
particularly
psychotic
unpublished
reflections
in
have
about
this
up
intensive
written
this
present
case
and
context,
he
shown
had
puberty
and
signs
of
autistic
even more
so
in
development
and
in
pre-
condition increasingly deteriorated and took on the characteristics of an adult form ot schizophrenia.
What struck me at the very beginning of the treatment,
and what
who
had
had
already
repeatedly
seen
the
child
shadows,
pictures -
that which
in short all
three-dimensional
had
an
reality
extraordinary
to
few
my
colleagues
years
earlier'
only
our
customary
two-dimensional
fascination
for
this
images
boy.
Again
"Why
is
the
as "real" as
can
these
mirror-image
images
pre-puberty,
or
signs
preoccupied with
become
of
the
the photograph
tangible
megalomania
question
not
just
of
reality?"
appeared,
why
When,
he
was
he himse 1 f
in
also
did
not
shadows or mirror
him
the
Greek
myth
images.
of
the
Repeatedly,
adolescent
had
to
tell
Narcissus,
which
his
father,
well-known Professor of
Medicine had
between
terms
of
"reality"
physics.
and
This
pictures
did
not
or
help
mirror
at
images
all.
in
Decisive
once
despair
When,
on
occurred
about
one
the
to
me when
many
particular
had almost
tenaciously
occasion,
fallen
repeated
he
once
into
questions.
again
wanted
replied:
"You see,
if one puts
227
something
for
it.
after
It
living
One
this
is,
will
then have
creature,
however,
just
God
alone
to protect,
as
your
who
has
parents
the
do
wisdom
for
yol,l.
only
just
to create what He also can keep alive and also the power
and
the
and
to
loving
care
that
nourish
what
He
beings do
not have
allow
has
Him
called
the necessary
actually
into
to
life.
protect
We
human
For
this reason, God has kept this capacity for creating reserved for
ing.
Himself."
When
doing
I
next
so,
could
find
had
he came
he
this
grass
understood
much
of
our
to
he drew a
remarked:
little rabbit
to
feed
some
"reality",
living
to see me,
spontaneously
make
some
it
extent
"Now
"real",
with
rabbit.
you
While
see,
if
would have to
what
beings,is
in
need
of
being
this
very
duty
kept
safe
within
someone's "care"!
It
is,
care"
from
flight,
the
however,
many
help
which
not only
of
one
can
to
conveniently
escape
through
two-dimensional
technical
gadgets
realities
and
by
drugs,
which,
humanity
with
the
nowadays
furthermore,
subse-
in
each
German,
three
treatment
session
in
my
mother
tongue,
i.e.
languages use
228
in
which
effect;
thing
one
and
can
"work"
this
and
effectiveness
perceivable
belong
2)
in which
is
at
to this world.
It is a
the
for
something
takes
same
some-
time
other
beings
"manifest" world,
that
something
with which one can come to grips and which one can "handle"
actively and concretely. Technology has its place in it.
If we now consider the English "real", which is derived
from Roman languages (whether there is any original AngloSaxon
not
term
been
with
able
the
to
same
meaning,
find out!)
and
is
something
stems
from
Latin
have
"res",
pertaining
however,
a
points
"thing"
but
the
as
inner
or matter.
is
to
out
and
in
which
essence,
the
core
of
While
meaning
us
to
from Sanskrit
taste,
aroma"
sensory
appears
world
sensory
as
of
and
mean
before
one,
of
and
thing
that
"res"
this
means
has
aesthetic
and
something
sensory
stimuli
any
feelings
not
finds
eventually
quality,
also
one
"rasa",
and
dictionary,
does
concretely
any
to
Latin
lies
particular
refers
The
originally
that
essence,
designate
"res"
something
probably derived
"sap,
"things".
that
moods.
sober,
perceptions
and
are
to
pleasure
"Reality",
thus
impressions
come
actually
feelings!
still
fairly
not
quality
only
and
value
"aesthetics",
moods
into
physiologically,
it
the
also
is
in
but
the
difficult
sphere
of
with
regard
scientific
to
what
is
include
to
their
discipline
feelings
measurable.
of
and
Nowadays'
pression one
through electrical
approaches,
in
this
stimuli
respect
too
potentials)
objectification
229
c~uld
of what previously
find
also
that
terms
still
current
simply
means
"real",
"sat" or
"as",
from which
"genuine",
"essential", "true",
in present-day common
"that
which
is
to
is
is",
and
this
"is"
in its
turn
which,
for
Western man,
.also
by
the
ancient
the
of the feasible,
world
Indian
deceptive
counts as
of
sensory
philosophy
"real",
of handling things,
impress.ions,
as
an
namely
un-real
is
regarded
delusion,
as
"May~",
one
searches
"reality"
in
the
for
Hindi
Western
expressions
sense,
one
can
to
world
all
of
human
experienced
in
common
by
in
which
all
and
beings
social
in
and
in
an
"common
in
name
as
in
for
coming
other
which
equally
sense"
stand
S),
common",
relationships
that
binding
has
words
things
its
are
manner
place;
or,
the
common
transacting
world
handling
of
of
actiort,
matters
of
of
the
producing
every-day
and
concern,
is
psychology
group
the
to
revealing,
of
five
in
enumerates
five
organs
senses known
them,
the
this
five
context,
ten
of
sensory
perception,
to us
is
that
organs,
namely
corresponding
tactive"
ancient
to
in addition
"'
namely speaking w.ith
senses,
with
one's
feet,
excreting by
the
latter,
world,
mentioned,
i.e.
they
at
and
are,
provided
the
"active"
("jagarat"),
to
"vaivanara"
least
no
if
seen
pathological
senses,
which
and
the
pertain, to
two
"vyavahara"
objectively
deviations
terms
the
just
also apply,
"from
outside"
(such as walking
230
or
talking
in
sleep or bedwetting
of
course,
etc.)
("svapana").
the
are
influence
on
but
unfolds
its
the
common
The
sensory
perceptions
action
action
sphere
on
and
of
of
the
sleeper
i t has, however,
the
completely
the
put
dreaming
present,
waking-world'
private
feelings,
on
stage.
the
other
hand
ity
also
however,
in
function
active
dreamless
the
seen
deep
and
senses)
can
no
longer
"sucked
sleep
thus
is
therefore,
designated
underlies
Being"
last
also
as
i.e.
"reality
"reality",
another
having
is
"sat"
and
is
11
the
11
being
highest
is
to
these
aspect
for
the
also
This
"turiya",
in
Urdu,
the
the
language
i.e.
Mohammedan conquerors,
different
something
else.
It
designation
"haq,
the
reality
is
for
introduced
144/145.)
expressions
itself:
namely
the
revealed
Hindu,
of
as
In
11
on
which
power
knowledge.
so-called
the
11
sat
"highest
both
and
But
un-knowing
dream-state,
the
the
been
oneness.
and
contrary
and
other
all
for
original
as
to reach which
reflecting
in
darkness
itself
11
extinguished
which the seer,
"unreal",
light
disciplines in Hinduism.
While
the
by
entirely
in
pure
truest
Fourth State,
into
activity,
is
distinguished,
"Being"
contains
is
sensory
(equally
waking-life
"a-sat"
that
and
be
governed
everything,
"non-being",
seeing,
condition
as
All
receptive,
( "su~upta")
of
back"
is
(S).
as
sleep
act
while
and
dream
well
the
withdrawn,
deep
in
as
contrast
i.e.
"sat",
"reality"
into
India
haqiqat",
of
for
by
again
social
used
the
means
relations
thus
represents
secondary
reality
that
has
been
if
one
thinks
of
all
that
comparative
ethologists
perhaps
all,
but
on
this
the
differentiation,
in
his
inborne
"legal
reality"
contrary,
deeply
patterns
even
rooted
of
not
in
in
all
the
behaviour,
so
secondary
its
diversity
nature
as
after
and
of
man
and
plan
for
the
231
harmonious
interaction
between
animal
their environment?
Of
this,
Indian
the
too,
philosophy:
splitting
duality,
"field"
j na")
in
up
each
the
The
ancient
the
and
of
the
"f iela"
would
"One"
place
"knower of
them
joining
or
possibly
and
probably
the
term
at
least hints
scriptures
takes
two of
find
original
instance
perce~tion
process
one
can already
of
( "ksetra")
( S) ,
between
as
one
in
the
that
world
the
form
field"
of
of
( "ksetra-
"knower
it
describe
into
in
of
The
the
nowadays,
contact
field"
or,
"the _interface"
name
"reality"
this
exposes
man
of
to
the
loss
dualistic
and
at
the
merging
all
contact,
of
these
all
two
world
same
binds
time
and
to
thus
deception
separate
perception,
"partners",
all
activity
in
which
ceases,
can
on
first
stands
by
11
very
evening
of
this
contribution,
draft
now,
the
say,
the
I
r.ead
scientist
invented"
chi ld",
3)
of
what
this
was
I
famous
had
scientist and
who
LSD,
amazed
the
to
just
last
after
investigated
and
at
or
and,
less
one
may
the
time
to
formulate.
down
as
it
book written
about his
same
be called
written
HOFMANN,
more
on these pages
tried
had
few pages of
Albert
find
~o
perhaps
"problem-
ill:--famed LSD!
well
known
with prominent people from all walks of life who communicated to him their experiences under the influence of drugs,
3) HOFMANN, Albert:
Stuttgart, 1979.
"LSD -
mein Sorgenkind",
Klett-Cotta,
232
has gained deep insight into "realities" very different
from those that surround us in every-day life, writes:
(pp. 217/218 of the book mentioned under footnote 3) translated from German.)
"What became of greatest significance for me,
was
the
insight, confirmed by all LSD experiments, that what commonly we designate as "reality", including the reality
of one's own person, is by no means something fixed and
determined, but something with a great multiplicity of
meanings; that there is not just one "reality", but there
are many realities, each of them including a different
I-consciousness .. ".
II
233
write
Speech",
no
contri~ution
on
1)
the
subject
"Anxiety and
great
difficulty
As early as
entitled
1 967,
"Bhaya,
as
far
as
"anxiety"
s'oka,
11
moha".
is
involved
concerned.
Anx:i.ety,
suffering
and
for
volume
(pp.
initially
should
some
29
ff).
was
have
the
with
further
therefore
my
speech.
searching
necessary.
professional
can
hope
to
which
anxiety
additional
reflection
and
Apart
activity
do
Some
of
sense to me
connection
from
came
reasonable
this,
to
my
justice
lucky
aid
to
so
the
chance
that
in
now
as
subject
whole.
1. Anxiety
As
to
fqr
be
as
said,
anxiety
(S)
including
ancient
Indian
already
mentioned.
present
context
the
scriptures,
What
2)
is
is
concerned,
relevant
is
may
merely
all
that
quotations
from
contained
in
be
adding
worth
one
the
particular
needs
the
article
in
this
consequen-
countries
and
the
escape
from
anxiety
which
it
provokes:
In illiterate or poorly educated Indians in rural areas,
one often finds an attitude which in many ways comes close
to that of nomads
(S)
insofar
as
it
is
of
relevance
for
one's
own
needs
"Von Trennungs-
234
and
usually
only
within
the
framework
of
the
immediate
(BOSCH
supposed
time,
to
without
(1 )) ,
provide
one's
planned
efforts
oneself
personally
Even
Indian
in
correspond
powers
stage
and
to
may
one
passive
th.ings,
cannot
be
make
one's
the
many
An
address
for
help.
that
subject-less
remaining
which
"ego"
to
at
in
the
the
mercy
characCeri ze
conscious
any
well-
expressions
the
anonymous
at
and
anyone
being completely
understand,
development.
having
to
finds
which
necessary
expectancy,
of
agency
purposeful
deliberately
languages
of
one
of
anonymous
an
whatever
having
th~
to
"happening"
i.e
of
this
itself,
oriented
from
human
of personal
world:
one
would
welfare-state;
beings
apart
friends
to a
like
living
perhaps
from
large extent
to
expect
together
a
small
takes
with
circle
its course
in
particula:r
task
of
human
to
the
computer,
thinking,
planning
what
hitherto
was
nowadays
again
feels
threatened
from
the
as
"primitive
to
this
''no
which
man
care"!
autism",
longer"
proc~ss
this
level
is
of
avoided
becomes
which
i.e.
"modern
or
be
conscious
of
neither
by
he
cannot
like
condition
to
of
h.is
is
designate
"not
automatism".
powers
skipped over
by
Yet
the
commitment
to
yet",
what
in
stage
at
"taking
money
nor
by
modern
technical
kind
that
genuine "care".
can
provide
persona 1
experience
of
this
235
2. Speech
But
what
has
Theoretically
it
answer:
might
It
not
serves
equally
being
be
only
isolated
lost
to
do
with
"speech"?
left
all
suitable
by
means
oneself,
for
speech
overcoming
it.
beings
primary
"communication",
got
through
naturally
this
If anxiety,
separation,
the
all
is
and
thus
"communion",
but
in
the
to
create,
at
least
form
of
in place of
a
secondary
"inner
speech"
it
by
way
"name"
of
one,
"form",
whole
perhaps
i.e.
world.
find
"rupa",
but
as
something
in
"nama",
169
the
i.e.
ff.)
ancient
Might
Indian
created
entrusted
a
by
to him.
hymn
that
as
Goddess
In
it,
comes
the
who holds
es",
man,
can
but
that
has
been
given,
A magnificent hymn
to speech or rather
from
"Speech"
be
Goddess
and
something
the mouth
found
in
describes
of
~GVEDA
the
herself
personified
(5)
(X,
125).
the
as
one
"gatherer of treasur-
in
many
As
.0
places
human
with
beings,
many
it
homes
is
to
enter
said:
and
abide
in".
but yet they dwell beside me", and finally Speech declares:
"I
breathe
strong
breath
like
the
wind
Similarly,
34/35),
in
in
MAHANARAYANA
hymn
to Gayatr'i
UPANI~AD
(which
and
tempest,
11
((6
f),
Section
literally means
"the
she,
ters
of
the alphabet",
and
their
are
synonyms
fine
arts,
speech.
name".
for
who
Lord
"Vac",
i.e.
Sarasvati,
thus
Shiva's
at
the
consort
"Speech",
as
the Goddess
same
too,
time
his
11
also
GayatrT,
of knowledge and
is
the
s'akti
11
deity
of
(=power),
at
236
ters
of
the
alphabet,
which
means
that
most
its
stages
remote")
she
is
power
manifestations,
(PANDEY
Speech
in
( 4) i
its
see
most
speech.
distinct
from
Idea
and
each
linguistic
other,
but
expression
the
are
substratum
already
for
both
B~HADARA~YAKA
UPANI~AD
( (6
b)
1, 2
v.
ff) ,
one
237
ety
in'
This
I
there
universe
for
hunger
be
was
possessed
As
then
be
was
In
"
follows:
in
Death
In
the
alone
the
uni verse.
or
Hunger;
He
thus
moved
about
worshipping
"May
worshipping
himself,
water
"
me".
as
whatever
by
mind".
how earth,
to
runs
he
"
continues:
born
It
nothing
enveloped
of
produced
is given,
4
was
is death.
himself
was
( S)
separation.
beg inning,
He
He,
desired:
Dea th
or
"May
Hunger,
second
caused
the
body
union
speech!
E.H.)
with
the
mind.
The
seed
that
was
in
that union became the year. Never was the~e any year before
him.
He
for
He
(Dea th)
nourished
the
foetus
opened
his mouth
5:
"He
to
in
the
per~od
cosmic
egg
produced him.
"Bhan!".
reflected:
"If
perchance
kill
this baby,
union
i.e.
the
of)
that
speech
~g-Veda,
the
and
that
mind
Yajur-Veda,
the
( (6
similar
a)
other
1 , 3) :
for
and
them.
thus
After
creatures,
worlds
their
now
The
food
to
having
be
found
brought
"Creator"
the
guardian
the
form
that
the
AITAREYOPANISAD
Gods,
men
"There are
let
me
and
these
create
food
sprang up the
form,
was
in
forth
deities;
is,
Sama-Veda,
thought:
brooded over
And
is
episode
there
II
all
thus
projected,
or organic matter.
out of
fear
attempted
these
the
connection
original
myths
origin
with
of
those
anxiety
speech
condition
of
quoted
and
have
this
earlier
those
in
just
common
( p.
"
37)
to
mentioned
in
is
that
the
lacking
with
to
the
eat",
something.
origin of
In
speech,
in other words
the
two
what
is
quotations
lacking
"the objects".
Thus
which
is
deal
"something
the creation
238
which
the
this
desire
food,
by
only
being
then
for
companion,
which
one
physical,
undertakes
is
but
probably
not
only
also
from
meant
to
springs
the
from
need
for
understand
not
i.e.
the
ob-
jects for the sensory organs and the intellect. The primaeval
"creator",
(i.e.
who
"incapacity
life",
in
to
"non-being")
eating"
or
this
live"
and
instance
or
also
"lack
of
"not-being-able-to-eat",
obviously also a
called
"Death"
possibilities
"Hunger" or
is
is
literally
actually
of
"not-
out
to
kind of anxiety,
in this inst-
of having to return
first
the
first
linguistic
symbol.
What
is
of
interest
"language 11
this
year"
(again
68 ! )
page
or
is
that
"speech",
the
is also implied.
feminine
which
in
is
contrast
which
of
up
function
referred
to
to
that
"creation".
that
there is also a
eating,
The
point
has
for
distinction;
or rather
up
or
in
the
in
hint
immediate
to
tries
have
not
speak
speech
been
11
The
hatching 11
stands
"genera ting"
the
story
method
it
seems
"giving" when
does
to
11
and
of
"the
time.
obviously
instance,
he
out"
this grotesque
stammerer,
this
appears
Somehow,
articulated
context
more masculine
of
earlier,
the dimension of
this
out
form
mentioned
"bearing
in
hatching
the
After all,
of
to
the
in
"samvatsara 11
term
the
in
time,
seem
while
speaking.
to
realise
breathing
in
confusing
myth
these
of
two
creation
functions
quoted
seems
from
to be
implied
AITAREYOPANISAD
(6
a), where we are told that the "food" the "eatable" "wanted
to run away", and its creator II
sought to seize it
by speech, but he could not seiz~ it with speech ".
Speech is thus seen as having originated from a
ion of
time,
it
anxiety-provoking
object
condi~
to
be
serves
for
situation
ea ten
up.
of
rescuing
being
A protective
oneself
oneself
function
from
the
potential
of
speech
239
is
also
3,10)
implied
which
in
verse
TAITTIRIYOPANI~AD
of
recommends
meditating
on
( (6
g)
Brahman
as
(6 b)
further
1 ,3 v.
the
Gods,
the
demons.
episode
ff)
the
of a
( B~H.
myth of creation
UP.
"shinin'g ones",
In one of
and
the
so-called
the commentaries,
"asura",
the word
"asura"
explained
story shows
above
all
as
meaning
"selfish,
self-indulgent".
was
The
speech, which
evil"
by
these
trick
of
the
"asura".
demons
In
it
other
was
words,
rendered
by
the
profane
cunning
and
pulled
4,1
1 is t
of
in
and CHAND.
priorities
Eternal,
of
passages
v.2
for
Upani~ads
the
UP.
(6
the
c)
use of
"dharma",
i.e.
UP.
(6
speech:
the
B~H.
(e.g.
7,2)
the Gods,
preservation
It is only
also
In
hymn of
with
not
the
love
all
( (6
b)
for
an
friendship;
it
in
this
1,5
according
3)
to
10,71)
it
is
are
mentioned.
speech is associated
hinted,
spirit:"
however,
that
using speech in a
consulted
meant
is
but
it
"Speech
verse
indeed
B~H.UP.
in
is
intended
rather:
it
translation of a
maintains:
which
According
objects,
In a
v.
pragmatic
ments".
having
questionable
end or object,
very
es:
((5)
life
A very
is
every-day
II
ing
of
~GVEDA
the
and
use
bad way,
concerns
is
language are
another
original
"Speech
not
translation
text,
underlies
itself
the
subject
to
which,
better,
after
what
revelation
of
revelation."
find
just "instru-
It is self-luminous,
240
3. Anxiety and speech
Summing up, we can
thus
say
that
our
search
in
the
in which a
first
alone
defect.
as
loss.
Above all,
with
the
lost
serves as
creatures
the
the
situation
with
communication
from a
brought
though
means of
forth
origin,
this
is
not
subject
once again,
time
on
under
possible
to
oneness
conscious
level.
It
appears
that
as
an
outward-going
function
of
the
all
that
arises
and
thus
being
they
"preserved"
are",
truth
and
"eaten
being.
up",
or
are allowed
even
to be
brought
Furthermore,
the
into
one
who
"left as
their
very
speaks
can,
that
evil",
at
was
the
very
beginning
tainted as
speech was
it were with a
"pierced with
curse:
the
risk of
or,
as
HEIDEGGER
might
have
expressed
instead
of
it:
"procreative
without
getting
too
lost
in
speculation,
the
But how,
are we
to
link
al 1 was
Well,
already
it
is
at
of
Psychiatry
while
at
young
psychologist
approximately
fascinated
him.
Ahmedabad,
to
year-old
little
psychiatric
reported
three
This
lucky chance
boy
me
child
was
institute
Gujarat)
an
recently,
observation
that
the
had
only
(BM
on
greatly
child
of
2 41
in
"rapprochement".
original
an
developmental
psychology
At
this
empathic-symbiotic
ex pl ic it
"approach"
3)
stage,
oneness
between
two
has
been
which
with
described
replaces
the
beings
mother
who
are
the
by
now
apparently
is a bear
ask questions, which however he would often an5wer himself.
The mother, obviously emotionally dry and poor, limited
herself
to
occasionally
correcting
these
efforts.
But
3) MAHLER, Margaret: "On human Symbiosis and.the Vic~ssit1:1des of Individuation", New York, International University Press, 1968.
242
one could note that she was happy to see that her child
now at last was "~peaking sense" and devoting more attention to his environment.
to
bring
telling
out
in
the
imaginative
It was
child,
the
by
stories,
playing
greater
further development.
eventually
herself
allowed
to
rudiments of a conversation.
How wonderful would it
of
speech
and
as
open
up
enter
have
together
sense of
The motQer,
into
at
if
this
been
and
by
security
too,
least
the
discovery
something
the
could
world
into a
human
that
case!
in
present-day
parents
that
child
fantasy!
all
is
India
too
ready
lead
Instead
not
frequently
for
to
the
child
finds
as
by
her
creative
so
utilised
skilfully
and
joy,
been
mother
communication
and with
have
school,
of
only
in
draw
the
once
it
it,
one
this
one
conclusion
has
reached
stage,
i.e.
at
the
the
acquisition
of
The
newly
ability
found
to affectionately
them
them!
the
formal
as
call
3-4
as
years,
is
means
by
their
perhaps
words
that
represent
the
eagerness
and correlations,
just experiment
with
upon.
names,
the
that
insisted
things
them,
well
combinations
of
knowledge
to
recognise
objects
new
age
sounds
and
to sing
syllables
in
already
squeezed
tightly
discipline!
Above
all,
where
the
si tua ti on
to
overcome
separation
into
however,
very
and
the
harness
the
child
achievement
anxiety,
that
i.e.
of
school
experiences
helped
his
being
him
able
his
being
away from
can
sent
easily
imagine
to
school
and
phobias
and
how
vicious
then manifest
possibly
consternation,
having
circle
itself
also
noted
thus
to
remain
of
that
in
the
speech
in
is
the
thus
One
ini tia-
form of fears
disorders.
With
Institute
just
seemed to be aware of
the
importance of
"functional
243
pleasure"
use
i.e.
and
the
practice
consequently,
patients,
joy
of
they
e.g.
inherent
newly
were
all
in
the
repeated
acquired
too
skill,
impatient
playful
and
that,
get
their
to
"to speak
colleagues,
ional
sphere
but
fantasy
and
nor
also
quite
"normal"
people,
even
and
say,
patients,
life;
trivial
do
deficiency
they
worse
gossip,
wish
is
they
hardly
have
to hear anything.
the
fact
that
anything
to
they
have
neglected
epics,
they
have
language",
and
the
parables
and metaphors,
from English,
snatched
only
what
can
serve
their
professional career
ion.
At
to
this
treat
point,
reminded of a
teacher,
aged
suffering
about
from
32,
medical
terminology
the
medicines
not
brought
any
one
would
the
patient whom I
India:
lean
"loose
prescribed
relief,
in
tall,
persistent
As
as
am
This university
and
emaciated,
motions",
call
by
i.e.
in
colon".
physicians
finally
was
what
"irritable
various
trouble was
had
had
labelled
iatric Centre".
After only a few psychotherapy sessions, the very intelligent
and
cooperative
man
arrived
at
the
insight
that
abnormally
rapid
course,
book
brilliant
But
At
in
nothing
the
same
the
evening,
lecture
for
and
he
next
about
whether
actually
offer
his
something
similar
morning
can deliver
confessed
bothered
that
but
his
students
never
really
"brilliant
that
he
lectures"
would
what
needed
they
had
and
what
244
with h-is students. Some time later when I was able, on
the basis of one of his dreams, to point out to him that
he had "assimilated",
his own",
i.e.
a metaphor I
earlier,
and that
own way,
this
I
was
the first person in his life who had ever "told him staries".
Another
patient,
who
had
passed
through
an
equally
toge-
treatment.
spirit."
But
one
Sometimes
thing
know:
one hears
You
have
patients
of
nourished
this
type
my
com-
plaining that "the head has become bigger than the heart".
has
provided
welcome
link
for
our
reflections,
one experiences
of
"being
primaeval
child
who
separate
from
cultural
creature
for
the
his
one"
in
first
mother,
transformation
falling
whether
out
the
of
familiar
situation
of
Indian mythology
or
that
of
time
himself
as
or
experiences
maybe
that
drives
many
and
people
in
into a
anxiety,
will_ arise.
Speech offers
illuminate
back
to
the
is, however,
namely
at
by
loving
tecting
of
contrary,
one's
anxiety,
separation-
itself at
this moment
new
original
oneness
on
conscious
even
lead
level.
It
the
risk
that
through
it
one
will
not
arrive
which
will
attachment
to
reveals
itself,
simply exploit
the
objects
of
it
but
in
that,
the
on
service
the
of
245
desire
by
to
dominate
applying
over
language
them.
in
"handy"
for
practical
conceal
the
etymological
but
also
root
can
from
world as
even
no
point
the
which
which
of
issued
this is done
form
and
roots
speech
the first
In addition,
mutilated
purposes
longer
which
before
the
is
does
words
not only
th 1s used,
1
towards
the
at
beginning
the
just
original
of
the
Gods!
Instead
of
leading
to
one-ness,
the
of
estrangement
from
( "Seinsvergessenhei t"
und
and
separation
from
one's
the
"Seinsferne"
origins,
Ultimate
separation-anxiety,
forgetting
Power
of
Being!
(S)).
There
is
*
So
far
"active"
have
aspect
perhaps
of
*
dealt
speech,
the
possibility
and
ability
this
world.
"to
or
world
Yet
and
we
perceive",
what
even
even
should
to
hear
loudly
once
again
close
else
described
that
not
which
forget
reaches
that
beyond
speech
this
also means
with
us.
Let
who
better
HEIDEGGER,
us,
therefore,
than anyone
its
hand,
how
"speaking
he
also
to
showed
speech
On the other
(in
"man")
than
the
lost
to
uncanniness
of
the
existence
of
German
world,
by
( "Da-sein")
misunderstanding
something
else
or
(S)
and
from
Self
isolated
What robs
elsewhere,
if
itself
through
246
"Conscience reveals
"call
its
of
ontological
( "Da-sein")
is
conscience",
"care"."
or
possibility
ultimately,
Or,
rather
as
at
in
conscience
the
fact
that
HEIDEGGER
formulated
itself,
of
it
has
existence
its
later
being,
(2
c),
that man has "to take care of the truth of being" or that
he
is
"the
shepherd
way
back
we
to
find
his
of
and
Being",
Upani~ads,
that
this
we
are
the human
source,
with
becomes
"bhutapala"
( S),
247
LITERATURE
( 1) BOSCH, GERHARD:
( 3) HOCH, E.M.:
(5) RGVEDA:
(6) UPANISADS:
249
250
Introduction
In his book "A. Psychiatrist discovers India"
published
in
German
Psychiaters"
travellers
under
the
title
( 2)' first
"Indienfahrt
eines
India,
Medard
BOSS
has
repeatedly
stated
similarities
and
points
of
contact
can
be
that
found
between ancient Indian philosophy and HEIDEGGER's "Daseinsanalytik", and that grammatical forms and idioms of Indian
languages
often
analysis"
than
come closer
is
to the
possible
with
insights
our
of
"Daseins-
European
means
of
on
this
subject,
happen
to
know
that
during
was
to
run
(Nur
Manzil
Psychiatric
Centre,
Lucknow,
Professor
in
1956
and
1958.
It
thus
happened
that
also
we were
fahrt
at
linguistic
together
eines
that
for
meaning
of
for
Psychiaters"
time,
errands
observations
(1)
was
occasionally
presenting
Sanskrit
HEIDEGGER' s
and
being
had
questions
terms
reflections
later,
to
on
concerning
while
"Indien-
written.
go
or possible
terminology
while
Already
messenger's
the
original
Ind.ian equivalents
Prof.
the
utilised to a
results
my
earlier
inquiries
have
been
ters"
( 1)
larly
intensive
of
of
compiled during a
research
in
1 960
particu-
apart
from
( 2)
remained
BOSS,
for
that
unpublished.
With
time
circle,
with
Prof.
my notes
K.
C.
on
the
consent
of
Medard
PANDEY
and
the
held
at
commentaries
251
All
the reflections
particular
those
concerning
linguistic aspects,
which
have added only now, while writing this paper, are added
in brackets.
was
in
BOSS
clarify
following
'ietter
rE;..guested
some
dated
me
linguistic
excerpt
from
to
"Zollikon,
serve
as
12.3.60",
messenger
that
again
this
letter
shows
clearly
The
that
the main point at that time was to find out whether HEIDEGGER' s
ent
Indian
adequate
terms
for
252
one can say that "it is"." 1)
11 A
few weeks ago, I wrote to Prof. PANDEY of Lucknow
University, whom you have previously visited, to inquire
about the Sanskrit equivalents of these terms. Up to no~'
however, I have not received any reply. It is quite poss7ble that he could not make out what I am after, as it
is extremely difficult to explain the meaning of the "ontological difference" in a short letter to someone who is
quite unfamiliar with HEIDEGGER's thinking. I would be
extremely grateful, if you could meet Prof. PANDEY, so
as to explain to him my request As far as I remember,
Sanskrit knows only "sat" for "Sein". Perhaps, however,
even this may already be a participle and thus more likely
to signify "das Seiende"
("that-which-is").
If,
while
conversing with Prof. PANDEY, you could bring in something
additional, .please ask for the Sanskrit term for "unconcealedness"
( "Unverborgenheit")
2),
"concealedness"
( Verborgenhei t 11 ) 2) and 11 forgot ten-ness" ( "Vergessenhei t)
2). I have some idea that in this respect ancient Indian
thinking comes close to HEIDEGGER' s concepts. As far as
I remember, one calls things, as they present themselves
to ordinary perception "samvritti", which means "concealed"
253
or "wrapped up". 3)
The truth of all things - so I read
in ancient Indian scriptures
shows itself only if one
peals off .these concealing wrappers. "Vri tti" or "vri ti"
would then signify "the true". Could that be right? If
so, "aletheia" (in Greek) as that which is unconcealed
and therefore true, would come very close to this I..dian
way of thinking."
"May I ask you to take the trouble, for my own sake
and that of HEIDEGGER, to trace these fundamental concepts along with a wise expert of Sanskrit and, if possible, to explore their meaning right down to the connotations of the Sanskrit roots? I would be excedingly grateful, if you could do so .. "
As
soon
as
possible,
already
see Prof.
PANDEY.
At that time,
skrit
Lucknow
University.
at
Sanskrit scholar,
setting
theoretical
that
one
of
way
dedicates
to one of
time,
was,
however,
philosopher.
have
with
philosophical
oneself
went
not
to
only
In an Indian
developed
the
scriptures.
school"
then
determines
in
particular
of
laid
rigidly
language,
meaning
process
of
down
narrowing-in
"body,
schools which,
on
This
questions,
so-to-speak
the various
ancient
exact
He
but also a
20. 3. 60,
ral,
s9ul"
on
to
great
for
all
and
"philosophical
extent
Sanskrit
is
mind
in the cpurse
allegiance
to
but
and
the
especially
certain
the
usage
more
terms.
of
the
This
regretable
as
of
language,
hint
at
meanings,
in
very
its
so
that
one
beginnings,
widely
drawn,
might
vague
have
managed
themes,
that
only
being
to
tuned
254
as
it
were
to
particular
mood
or
atmosphere
to
fan
4)
from
out event-
representative of
of
this
school,
ABHINAVAGUPTA
(6)
on the main
( 10I11 th
century
"apprenticeship'~
himself
there
was
some guarantee
replies
would
PANDEY
official
assignment
interest
in
grammar"
as
spite
his
of
the
his
evident
found
an
as a
by
central
from
this
tried
the
choosing
concern
learnedness
which I
elegant
way of
linking his
"Professor of Sanskrit"
philosophy
limits,
be
had
of
his
renowned
invain
notes
"the
on
my
and
his
philosophy
studies.
scholar
of
That
also
in
had
to transcend,
will
soon
discussions
with
him,
kind
of
limitation
knowledge
is
something
has
were
a
its
origin
out
person
with
to
in
limit
according
which
usually
to
strictly
typically
traditional
to
to
a
narrow
his
social
area
caste
and
defined
Indian.
structures
the
field
Possibly
life
family
it
which
sphere
of
background,
particular occupation or
profession
ledge and,
Traces of
even
as a consequence,
nowadays.
They
create
the
impression
that
one
has
255
relatively
weak
and
tenuous
"ego-boundaries",
or,
openness
up against
limits
experts.
my experience,
anyone
with
can
state,
however,
on
the
basis
of
the
spectrum
PANDEY.
interests
Above all,
fluently
to
that
the
and
was
extent
which
he
even
of
we
actually
found
in
Prof.
having
with
written
Western
highly
philosophy
regarded
book
in what follows,
directed
against
bound
against
these
and
Prof.
traditional
which
presented
PANDEY
personally,
but
merely
restrictions
by
which
he
was
considerable
obstacles
in
the
English.
For
and
original
them.
to
notes
comments
German
version
In what follows,
the
original
were
written
of
this
in
paper
translated
text,
including
the
terms
actually
used
by Prof. PANDEY.
already
on
the
scholar gave me a
he
listened
occasion
of
my earlier visits,
the
to my translation of
The
discussion
that
followed
corresponds
to
"Sein"
in
w~ll
be
designated
Sanskrit
rendered
by
"p"):
be
"sat"
"H"):
"What
would
or "satta:".
E.
HOCH
(in
what
follows,
designated
by
256
P.: ""as" is the root of the verb "to be". "sat" is present
participle. The terminal syllable "-ta", added as a suffix
in
"satta",
has
been
where,
as
dropped,
in "sat",
signifies
the opening
"capacity,
"a" of
power",
"as"
so
that
in
an
("maha"
absolute
"great,
sense,
big").
one
This
speaks
is
"the
of
"Mahasa t ta
absolute
of
11
the
H.:
"being"
is luminous,
consciousness
This
can
"satta"
to be,
be
and
other objects
anything;
it
is
just
is
"being"
the
capacity
potential,
the power'
an
essentially
mind.
This
all this.
to be"."
H.:
is
idealistic
"Or
a
of
philosophical
the
aspect
nature
of
even
the
freedom
pertinent
"not
thing
is
shining,
absolute.
The absolute
tially,
the
What
speak
we
Every
universal
in
11
to the
responsible
for
"the freedom
-P.:
being"
"Yes,
can
this
also
be
luminous
"not
everything
belonging
is
be 11 ? 11
to
question.
an object of consciousness,
to
of ideas,
consciousness
very
Every
system,
in
its rel a ti on
to
the
thing
is
manifestation
of
the
reference
individual
are
the
Essen-
identical.
to the universal,
we
find
in
"And
this
universal?"
-P.:
first
consider
that,
in
11
-P. :
appears
what
"Yes.
the
this,
universal ?
thought
is
the
separates
But
state
of
just
in
sleep."
thought
In dream
objectively
individual
wait
deep
individual
"Yes.
the
( S)
the
from
moment!
-H.:
"merges"
Let
the
us
"You mean
with
the
of
persons
and
257
things.
it
Now,
this
appears
in
is
just
objects,
what
it
happens
to
"satta":
becomes
so-called
more
less
if
"bhavana",
"Could
one
equate
this
or
with
"a
coming
into being of the power of being", i.e. in German "Seiendwerden des Seins"?"
At
this
had
BOSS
letter,
point
written
"sat"
has
What actually
P.:
""sat"
is
this
used
for
b:~,-
"sat"
is,
and
letter
been
actually
translate
again
I once
in his
as
literally what
explain:
"sein",
"In
i.e.
the
"being".
far
as grammar is concerned,
contrast
to
particular
"satta",
"being"
on
the
possibility
this
"not-being".
of
"satta"
and
other
not
only
hand,
"being"."
and
"sat"
is
-H.:
in
in a
universal sense.
noun,
indicating
"What would
modern
the
correspond
Hindi?
It
to
strikes
me
as strange that Hindi has no inf ini ti ve for "to be"; there
is only "hona" and this signifies "to become"."
P.:
tion.
It
to confuse
change,
while
absolute
is
"being" and
"being"
"being as
merely
really
being
is,
mean
is
"Becoming" implies
change."satta"
If one says
as
the
"becoming",
one
that
transforms
into
without
such".
"becoming".
complete
something
itself
becomes
from
fulfilment.
that which
deficient
For
mode
instance
the
it
of
seed
"This
would
depend
one
bases
one's
which
even
in
the
maintain
is
grown-up
that
formal
there
change,
on
the
philosophical
reflections.
tree
is
and
the
no
seed
change.
there
If
The
changes
within;
but
minerals,
can
it
be
caused
remains
air?"
But
occurs
by
-P.:
even
on
that
one might
then,
absorption
of
there
that
"Yes,
outward
change,
system
admits
persists,
one
this
effects
and this
is
is right.
or go
on
"becoming"
258
"What
H :
does
the
""bhavana"
mean
which
you
mentioned
this? How
-H.:
"Could
degenerated,
it
mutilated
be
that the
of this
form
Hindi "hona" is
11
11
bhavana ?
-P.:
11
occurs
to
me
that
might have
this
dwell,
with
also
that
this
matter
will
have
futile
Prof.
is
PANDEY,
studies
and
as
has
he
no
to
not
be
to
some
make
of
and
thus
mental
note
up
later
interested
knowledge
followed
put
connection
inhabit)
in
La tin,
etymological
Greek or German
"The
root
of
"bhavana"
is
"bha"
"But
if
reason
original
-P.:
there
for
it:
or
-H.
"bhG".
This
is
are
different
either
languages,
11
they
roots,
there
are derived
from
must
be
different
subtle diffe-
(after
some
reflection) :
"From
the
root
11
as",
f rorn
which "sat" stems, one only derives other forms that belong
to
the
belong
present
to
the
derived from
tense.
past
11
From
or
"bhu"
the
one derives
future."
-H.:
forms
"So,
the
that
forms
"Yes,
"satta"
is
of "being".
calls
this
states;
"sat ta"
-H.:
of
it
-H.:
and
In
"bhavana",
itself
in
the
capacity
particular
of
instances
"Seiendes"
"being"."
right.
manifesting
11
the- process
of
is
("that-which-is")."
realising
is
"I
therefore
have
"bhavana".
its
-P.:
potentiality
nearer
understood
to
"bhavana"
in
"becoming"
the difference
is
series
than
to
between
259
""sat"
is
(S)
being-as-such,
potential
or
actual,
for
apprehensible." -H. :
"So,
while
instance
from
being?"
-P.:
"satta",
"bhavana"
birth
to
"Yes.
the
would
death,
And
if
we
refer
to
through
want
possibility of being,
its
total,
various
again
to
for
stages
of
distinguish
cussed
the
Prof.
concepts
PANDEY
of
showed me a
"truth"
passage
and
"unconcealedness",
in one of his
books
in
being".
sometimes
it
In
the
"Would
instance
John?"
some
this
used
-P. :
correspond
in
the
"Yes,
concept
first
more
different
or
to our
"logos",
chapter of
less.
names.
One
Each
as
it is
for
name
has
only
to
give
shows
one
partial aspect and you can only grasp the total signif icance,
if
each
so
you call
name
you
throws
have
it different names."
the
to change
curtain
over
-H.:
it
in
fashion;
thrown,
so
and unchanging."
5)
260
The
question
truth"
I first
BOSS'
concerning
explain
letter,
question
as
in
concealment
or
the
"unconcealedness,
better
state
concealedness,
formulated
the Greek
of
in
Medard
"aletheia",
concealedness
is
the
"coming
with
into
cealedness
sphere
be
into
intellectus
understanding
the
of
open"
out
ad
how
of
of
the
lumination
this
and
of
saw
is
"coming
comes
all
forth"
and
into
about
"clearing"
"truth"
above
uncon-
and
(S),
what
would
would take
place. I further mention that for this reason it was impertant for the inquirers, namely Medard BOSS and Martin
HEIDEGGER, to know whethei in Indian thought terms for
"concealedness"
kind
who
rem"
concealedness
"all-that-which-is"
which
to post-Greek Western
"adaequatio
concerned
the
and
in contrast
"un-concealing"
"unconcealedness"
indicate
also
primacy of "concealedness".
P.: "You wish to know the Sanskrit term for "concealedness"
and
"unconcealedness"?
-H.:
"Yes,
that
is
what
we
would
like
to know."
-P.:
""avrtatva"
means
concealedness;
t
t
II
anav; a va , i.e. a negating form, means 1 I unconcealedness". 6) -H.: "Could one call this latter "truth"?" -P.:
"Yes, one might. Now about this question of concealing:
II
becomes
Indian
only
unconcealed,
without
becomes
individual."
the
the
unconcealed,
thinking,
"vei 1 of Maya"
this
cover
"Mahasatta",
cover.
But
it
-H.:"Would
is
removed.
the
absolute,
covers
itself
this
correspond
-P.:
is
and
to
Yes,
261
you
can
say
so.
cealedness,
the
again
cover.
is
In
concealed.
has
to
this,
Uncoveredness,
has
to
be
the
individual
The
individual
"discover"
there are
namely a
established
being
its
to
by
removal
universal
~t
if
itself,
two ways:
secondary uncon-
is
remove
human
the
of
nature
being
covers.
For
-P.:
"Yes.
the teacher.
Or
(S).
and
there."
thinks
which
from
HEIDEGGER
have
to
enter
with"
and,
self
would
the
"Being"
there.
into
-H.:
not
mind
is
"This
is a
agree.
of
the
originally
The
teacher
pupil,
and
formulation with
as
he
does
is
not
already
fundamentally
"being
-?\pparently
place
this
of
the
new
is
other
and
person
is
somewhat
necessary."
puzzling
view
given
converted
not
do
into
received.
that
according
convert
merely
and
the
of
of
to
pupil's
helping
The
the
mind
of
teacher."
the
"taught"
-H.:
"That
is
would
HEIDEGGER.
mind
that
the
into
pupil
to
come
of
the
into
teacher,
his
but
own wider
PANDEY again
"The
thoughts.
H. :
other
way
is
that
the
teacher
suggests certain
"anticipating"
(in
German:
"einsp'ringende
und
in
relationship
a 1 so
between
teacher
between
and
therapist
pupi 1,
would
and
patient,
make
one
try
but
to
PANDEY
listens
with
interest.
It
seems,
1 as
strange to him that something as practica
have
its
place
in
philosophical
II
however,
care II s h ou ld
discussion.
He
again
262
continues in his own line of thought: -P.: "Uncoveredness"
can either come through
ledge.
Thus
one
the covers
then
one
fall
comes
away.
follows
the
true
nature
of
things
and
certain
disciplines
towards
spiritual
knowledge."
H.: "This seems to me to be a rather intellectual explanation.
HEIDEGGER
would
probably
stress
more
the
point
of
his
or
therapist
everything
can
get
into
fallen,
and
bring
suddenly
experience.
Our
great
so
the
is
In
pupil
into
can
whom
the
longer
this
or
could be,
this
to
all
no
he
former
up,
patients,
there
The
what
opens
anxiety;
protection.
need<:d.
in
the
truer
be
this
teacher
being.
happens,
often
any
place
situation,
to
some
If
frightening
find
have
hiding
"covering"
is
to open up
the
teacher's
remain,
if
teacher,
all
it
concern
other
may
be
and
covers
God,
love.
are
as
for
to
Some
fall.
covering
It may
instance
our
must
be
the
Christian
or the conscious-
approximation
to
the
(A rather
formula-
hinein
entbergt werden.")
P . "But the ultimate aim would be total uncovering."
H.:
"But
death
tied
is
that
takes
to
But
-H.:
one
away
our
true.
cannot
can
"You
within
last
covering.
the
incarnation,
While
can occur,
happen
the
body
transcend
mean
when
body
"It. is
true.
No
body
-P.:
is
As
even
"Yes.
back
long
remains."
there
is
Total
11
we
-P.:
are
This
life-time."
uncoveredness
-H.:
into his
uncoveredness
as
as only
concealedness.
within
transcended.
to come
total
life-time,
cover
lasts,
the
"samadhi"?
the
some
But
then,
coverings?"
can happen,
as
"And a
263
a
way
of
being
distinguish
one
related
three
to
stages
automatically returns
there
is
no
automatic
this
of
body!"
"samadhi":
to the body.
return,
but
one
-P.:
"One has
to
t0
be
shaken
one
from
which
there
is
no
return
to
the body.
This
is total uncoveredness."
notes
on
following
this
discussion with
reply
from
Prof.
Medard BOSS,
PANDEY brought
dated Lenzerheide,
10.4.60.:
My thanks for your letter of 20.3.60 and the
weighty enclosure containing your interview with Prof.
PANDEY have been due for a long time. Once again, however,
I was under great pressure and almost f loaded by very
urgent matters, so that, much as I would have liked tc,
I did not find the necessary leisure for a reply. After
al 1, what you wrote to me calls for a lot of undisturbed
pondering over. Watever remains still unclear or questionable concerning your discussion with Prof. PANDEY has
been noted down on a separate sheet. If you yourself find
pleasure in exploring the matter further, you might be
kind enough to see Prof. PANDEY once more, along with
to
already
of
Prof.
tried
PANDEY.
on
my
own,
the
to
Sanskrit
dictionary
however,
the
to
In
compile
at
relevant
some
meantime,
some
extent
~ay
however,
with
hand~
in
Sanskrit
supplementary
this second
I
the
had
help
had no good
the
Hindi
dictionary,
roots
were
mentioned),
explanations.
These
had
the
discussion
with
Prof.
PANDEY
of
20.3.60",
which
in
each
instance
first
my
own
reflections
to
264
some
extent
adding
the
supplemented
further
misunderstanding
"satta",
which
part
about
was
next paragraph).
later
clarifications
by
The
of
the
able
and
inquiries
I
was
the
able
to
to, set
right
receive
due
to
derivation
of
question
grammatical
then
on
was
my
(see
own
answer
is
mentioned
is
to
this
that
suffix,
was:
"sat"
"In
my
notes
signifying
capacity,
tives,
so
as
to
in
many
to
Latin
"-tas",
German
"-heit"
"-ty".
Apparently
Hindi
as
or
words."
e.g.
in
"-keit",
in
The
"-ta"
possibility.
The
says:
found
20. 3. 60, it
is present participle.
Hindi dictionary
be
of
7'he syllable
seems
"veritas",
to
"satta"
It
French
it
is
to
is
i'humanitas",
"-te"
added
to
to
correspond
and
to
English
the present
"to be".
"Seiend-hei t"
to
form
an
in
German.
equivalent
(In English,
by
adding
as to distinguish it from a
that-is",
it - is
"-ty"
to
to
translate
not possible
"being"!)
mere generalisation of
So
"all-
265
"It
is
It
is
of
all
time
of
the
the
absolute
acts
and
as
imperceptible
place.
the
request,
of
being,
being.
This,
resting
Prof
eternal
beyond
is
{ sphuratta)
perfectly free
i.e.
It
stir
the
in
of
the
Highest
respect
limitations
place
7).
of
is spoken
Lord."
On
my
2:
absolute
of
mean?
"In
the
"Absolute
kind
of
sense,
the
turn of
nature
of
being":
being":
is
this
substance,
can
which,
"manifest"
"Mahasatta"
speech:
really,
has or is substance,
more
itself
in
to
or
in
"Mahasatta" is the
what
be
does
less
in
concrete
HEIDEGGER's
"absolute"
thought
of
the
Platonic
objects?
sense,
as
nothing
Or
is
that
answered
this
as
follows:
"As
far
as
"absolute"
is
of
my
former
verbal
independent
roots
signify
existence.
activities.
They
have
to
PANDEY
But
refer
( 14.9. 58):
they
to
have
an
no
actor.
this:
asks
"from
"Free
from what?"
what?",
this
limits
P.:
the
"From nothing.
freedom
and
If one
then
it
266
is
no
longer absolute.
ultimate
principle
its
is
freedom.
Action
as
such
the
belongs
multiplicity?
This
is
its
freedom:
to
concretise
no
predicate
is
possible
without
subject.
But
given
on
itself,
anything,
this
just
it
"bhavana",
is
capacity,
the
is
11
to
possibility
the
the
form
interesting
English
spread
in
of
to
"to
various
note
"to
"to
in
be
seem",
German:
this
11
Incidentally,
context"
it
is
11
(in
"to
luminous",
it
means
things
shine")
light",
English
on
"to
11
11
scheinen
other
the
or
look
hand,
appear
as
like
phainestai 11 in Greek!"
so continued my
reply
"one has
that
probably call
which
in
our
Western
terminology
we
would
"God",
the
"Absolute" or
everything.
One
has
something
adequate
something
been
is
freedom
form
or
is free
from,
however,
that
"loose
"Absolute"
from
is
something",
linked.
In
that
primary and
"being
is
"loose of"
this
"free
secondary.
as
tied,
that which
to realise,
covered
this
up"
idea
the
of
therefore
If one
it
must
"satta",
"being
tied"
secondary
hardly
considers
first
have
however,
it
to a certain
condition.
The
267
surrounded by
something".
signifies
"open"
but
"unlimited",
also
not only
in the context of
but
probably
not
"anav!'.'t"
"uncovered",
only
"unlimited"
after the removal of "limits", but also before any limi tation."
The
discussion
question
to
which
Prof.
developed
PANDEY
when
became very
presented
this
an
ideali..s.tic'
can be
itself
whether
is
it
it definitely
dream.
within
mind
All
the
sation"
is
philosophy,
vague
or
as
in
In
there
it denies- substance.
expression.
matter.
"belongs
which
an
One
might
idealistic
ask
system,
figures
subject.
in
is mind.
subject." -H.:
the
so he explained -
of
no question cf substance,
"Mahasa tta"
of
system
occurring
They are an
in
dream
only
exist
"externalisation" of
the
particular
if one wishes
to use
formed
to
tained
that
"outside
there
of
it",
is
nothing
though
initially
"outside"
or
it
is main-
"beyond"
the
"-Mahasatta"!"
Prof
PANDEY
various
all,
one
agreed,
to
admits
concepts
has
in
their
to
apply
their
-
He
continues
loosely,
certain
however
arguing
terms
on
to
that,
which
use
after
one
has
origin
HEIDEGGER!
this.
somewhat
something
that
is
so
meaningful
to
propose, instead of "self externalisation", "self concretisation", a term which Prof. PANDEY had used himself.
He
then
jects
tc
continues:
itself."
speak of
ion"
in
itself.
this
One
-H.:"
"Mahasatfa"
Is
it
"projection"?"
instance
might
is
better
not
-P.:
not
is everything,
once
again
into something
talk
of
it
rather
prorisky
"Project-
that
is not
"manifestation"."
-H.:
be
Other
touched
and
expressions
hand led."
could
be:
-P. :
"Yes,
this
grossification,
would
do.
solidificat-
268
ion."
H.: "More
a
ore
less
what
happens
when
salt
dissolved
in
and
turning
into
fies".
ice
Here
or
solid?"
snow.
-P.:
In this way
the
spiritual power,
idea
"solidi-
By their special
only
to
one
subject,
not
the
object
of
common
the yogi
can be perceived
apt
for
characterizing
dreamer,
~re
insofar as
actually
"Mahasatta"
this
the
only
perceived
itself."
kind
only
"Mahasatta"
than
that
of
the
for
by
subjects
"One
should
illustrating
one
which
use
are
the
.examples
particular
of
point.
One should not stretch the metaphor too far. With the
example of the yogi one only wishes to show that in this
case the object appears in a realm outside the subject,
while within a dream the object appears outside the
subject,
but not in a
the dreaming subject."
He
then
shows
already mentioned
is
the
sentiency,
objects
me
sphere which
another
( 7):
are
in
"That Lord,
externally
which
text
the work
"Bhaskari"
manifests,
within
lies outside
in fact
him,
like
yogin,
all
according
to his
free
probably
ABHINAVAGUPTA
does
very
not
render
accurately,
the
original
refers
to
Sanskrit
the
"power
of
of
"Vernehmenkonnen",
i.e.
formation
of
plausible."
energy
into
matter
and
vice
versa
transis
very
269
P.:
But
let us
what
the
yogi
produces,
is
not
just
illusion.
"Ramaya~a",
is
Ram,
his
passage
brother,
in
which
Bharata
Equally,
tries
to
persuade
of a sage. He has his whole army with him. The sage wills
that provisions should be created for them, and it actually
happens."
feeding
Mark
-H.:
of
8,
"This
the
-
sounds
4000
9).
just
like
the
story of
(Math.
the
15,
32,
the
excreted;
it
is
not
just
an
illusion
that
one
has
eaten."
P.: "Yes, as long as the suject wills, the object is there.
In
the
dream,
example
only
of
the
the
yogi,
in
at
"Yes,
used
for
illustrating
show
that
what
perceived
and
has
one
particular
point,
namely
experienced
by
other
subjects.
to
can be
One
should
at in this second question, name.ly what is meant by "absolute", and I give a short summary of my own reflections.
P.:
of
of
limited
subject,
which
can only
think
temporal
succession;
time is a
category.
Though,
KANT
concepts
as
"limited"
and
"unlimited"
have
no use,
PANDEY
confirms
that
in grammar
the
"absolute"
270
unlimited) ,
is illustrated by the infinitive (infinite
which in Sanskrit, as a root without an ending is completely
unlimited;
in
other
words:
not determined,
"mind"?
As
qualities
of
subject?
undefined
"consciousness
How
then
is
11
one
that
of
grasping
is
"consciousness"
for
it
the
can
"have
the
consciousness"
significance
of
a deficient,
Sanskr.it '"cit",
to an individual of
and
what
thus
it
be
capable
perceives?
makeshift English
which
is
not
necessarily
Or
concept
linked
to a subject at all?"
My
own
reply
to
this was:
"From my notes
of
20.3.60,
in
this
way
each
being
is
luminous . ",
which
means
My
instance
impression
is
used
is only part of
11
in
was,
the
brahman 11
that
sense
11
"consciousness"
of
"atman
11
,
in
which
this
again
8)
271
When
presented
this
question
to
Prof.
PANDEY,
he
admitted that "consciousness" once again is only a conventional translation which probably does not render the exact
meaning very well.
In
Sanskrit
one
"Consciousness is
can
call
luminousness itself.
/
it
"prakasana"
9).
A luminous
This
book,
e.g.
is
not
self-shining;
not
So,
self-shining,
what
is
the
it
can
only
If consciousness
this
lamp.
"What
you
have
translated
as
"consciousness":
does
PANDEY
admits
that
this
is
system,
and
in this,
to
imply
that
knowledge,
which
is
of
~.:
the
"This
nature
ideas.
not
is
need
a
and
"prakas~na",
is
An
idea,
other
difference
however,
ideas
so
between
as
the
everything
is
of
the
is. self-luminous.
to
know
idea
of
an
idea.
which
the idea.
we
nature
One
does
But
ther~
are
aware
self-luminous, but not self-conscious; others both self-luminous and self-conscious. Again: the analogy of the dream:
the object appears, but is not self-conscious. "Mahasatta",
on the other hand,
ous.
H.:
"I
have
ous"
for
two
terms
term
is both:
II
you
noted
"conscious".
in
Now,
however,
could
use
in
Sanskrit
Prof.
you
Which
for
are
using
these
thijs
"conscious"
as
272
(S).
-H.:
"What
does this word stem from and what does it exactly mean?"
Again the scholar hesitates and then explains that
the prefix "vi-" always points to that which is individual,
separate, and that "marS'a" means something like a "touch"
However, he can not.explain how the compound term signifies
"consciousness"
in the sense of "self-consciousness".
He again remarks that one simply has to take these concepts
for granted, without trying to analyse them further.
11
/II
H.: "Could one perhaps assume that what you call prakasa
is capable of touching itself, i.e. in its individuality,
or as one might say more pertinently in German, instead
of only "greifen" ("to grasp"), "sich begreifen" (i.e.
"to grasp oneself" or "perceive oneself"
words with
"-ceive" in English, as "conceive, perceive", also stemming
from Latin "capere"
To this,
"to catch")?"
(S)
Sanskrit
or
"rubbing
dictionary
( 5),
later
found
means "examination,
consideration,
reflection" and that it is probably derived from a root
"mard" or "mrd", _ which means "to squeeze, press, rub etc."
"vimar;a" would then signify a "grasping of oneself",
more
likely
against
oneself",
which
would
4:
of
"How does
man?
"sat ta"
According
to
relate
to the nature
Indian
concepts,
is
(the
there
so
to
that
light.
even without
The
"human
two sentences:
being" all
this
could
273
being
is
luminous,
any one of
and
"the
other
not
of
or
distinction
beings
understand.
to distinguish
point
things
cannot
it would be difficult
..
"being"
is
Is
(ein
this
"sat'"',
"consciousness"
"Seiendes")?
What
are
something
in
this
context
else
then
is
con-
sciousness?"
Concerning
this
latter
explanation
went
as
light
the
same
from
part
follows:
of
the
question,
"If everything
source,
individual
my
own
simply were
"beings"
could
be
something
that
limits
them
and
thus
permits
one
"distinguishing"
is
apparently
"Satt~",
"bhavana" or "sat".
"Sein"
then,
in
the
would be the
certain
those
one
can
understand
psychopathological
referring
less
"limited"
mean
the
to
Indian
and
same!)
better
who
(both
people
by
observations,
patients,
"defined"
than
this
in
particularly
are
these
the
bringing
often much
terms
West.
If
actually
one
sees,
to
moods
become
etc.
conscious
really
impinge
upon
them
that
"being"
as
really
the
necessity
also
pertain
"from
how
to
emotions,
outside",
conscious
far
one
mode
of
understands
being
faces
"self-luminating
but
of
or
things
brought
beings"
conscious
to
experience
or,
in
other
words,
"being limited"."
"I
wonder
whether,
at
this
point,
one
can establish
to
the
ordinary
to
the
anonymous
what
do
human
is
meant
if
this
This
also be a
kind of
condition
"everyone"
"one"
says,
"falling
(in
of
having
German
"das
fallen
prey
Man",
i.e.
274
own
lumination".
To
speak
"loss 11
of
however, might be
secondary, the losing
,
primary
incapacity.
Just
as
when
perhaps
entering
it
a
may
be
half-dark
objects
only
or
eventually,
through
one
can
from
of
remaining
the
either
what
other.
is
"decay"
in
with
In
can
see
context,
Western
more
source
individual
"loss"
clearly
and
of
of
it
and
eye
that
persons
wonder whether
or
is
the
light
objects
I
much
"deterioration"
psychopathology
the
as
other,
habituation
of
this
designated
our
each
through
introduction
distinguish
each
merged
might
at
or
times
in
Indian
patients,
as
there
Probably,
similar
PANDEY
gave the
whether
the
without
"human being".:
following
"Mahasatta"
can
shine
"Yes,
reply
forth
11
the
and
it can do
to
question
appear
so,
even
even without
consciousness
of
the
"universal
mind"
are
described
/
according to the teachings of Kashmiri Shaivism.: 1. "sivatattva" = consciousness merely concerns the "!"; the accent
is
on
to
11
mere
am";
being.
the
consciousness
will
power.
knowledge.
"These are"
accent
refers
11
4.
5.
11
2.
S'akti":
is
to
"I
level."
"sadvidya":
so Prof.
Then
he
means of which a
duality,
cises,
stop
"conscious".
am
this";
"This
3.
the
"I am
am",
this";
11
refers
sadasiva 11
accent
is
on
accent
is
on
continued:
"Yoga
above
heart-beat.
accent
on
action.
"all different
It is even possible,
the
the
PANDEY explained
person rises
humanity.
to
consciousness
Is vara 11
degrees of solidification,
cal
on
the
long as
The
discipline
level of
by
indivi-
individual,
this machinery,
however,
the
heart,
275
mental and
according
This,
apparently,
question,
the
to
the
five
was
whether
to
be
"human
manifestation
of
named
his
11
types
of
experience.
answer
to
the decisive
being"
was
"Mahasatta"!
indispensable
for
continued:
"The
He
limits?"
stages.
The
totally
absent."
sleep?"
-P.:
all
it
P.:
highest
and
that
in
is
the
"As
not
in
quite.
this
light.
in any way,
"Yes,
is
-H.:
"No,
darkness;
is all
In
is
in deep dreamless
dreamless
sleep,
it
is
The subjectivity,
it is
obj ectivation
pure
the
I,
is not limited
"being
as
you
called
of
touching,
In
"Mahasatta"
conscious
it,
in
would
grasping
of
.I
conscious"
the
the
mean
that
itself?"
accent
itself."
sense
"Yes,
on
this
"But
"vimarsa"
something
P.:
lies
-H.:
of
what
is
(S)'
capable
is
the
it is
particular
"Mahasatta".
lower
levels.
matter.
being."
man?"
11
It
has
The
lowest
Mahasatta 11
-H.:
-P.:
"Yes,
also as one
levels of
"But
more
power
level
expresses
does
this
of
is
illuminating
the
itself
earth,
in
all
than
anorganic
forms
of
that
is
capable of
speech?"
-P.:
"Yes. Other
meant
is
placed
his
be
is
is
apparently
the
particular
somehow necessary.
particular
that
level
at
which
man
is
characteristics;
it
might
just
as
well
final 1 y
276
cerning
the
this
replied:
the
he
ideal
"distinction
"We
of
talk of
nature of a
self-luminous
beings".
self-luminous
to
thing."
-H. :
"You mean
To
emphasize
that
if
i't
position:
-H.:
everything
is
essentially
identical
with
"More or less
in a dream?"
subject."
is what
you
-H.:
He
"bhavana"?"
then
which means
points
out
11
P.:
becoming manifest.
"bhavana kartfta",
being".
called
grossification,
"satta"
is
is also called
that
in
this
expression
"bhavana" has a
That
with
there
are
two
forms,
one
action,
short
as
long "a".
"a"
and one
ficance
within
this,
he
his
explained,
while "bhavana"
is
philosophical
"bhavana"
means
system.
According
to
=Q_u_e.....;.s"'""'t..;;;i...;;;o..;;.;n:.._=..5. : . :
10) "bhavana"
with short "a" signifies "dwelling, remaining, coming-into-being", but also a "dwelling, a building". "bhavana" with a long "a" relates to "bringinginto-being, bringing about, producing", in particular
also to "bringing about" in terms of fantasy and mental
representation, i.e. to the world of ideas and thinking.
Compare this with HEIDEGGER's essay "Bauen
Wohnen
Denken" ( 3), i.e. "Building
dwelling
thinking", where "Denken" (thinking) is linked with
"Bauen und Wohnen" (building and dwelling). See also
page 286 of this book, footnote.
277
and
"that-which-is".
"bha"
"to
or
"bhii"?
build"
the
and
"bin"
person
in
of
bin",
"to
ancient
"to dwell"
"ich
of
singular
"bhu"
again
and
the
i.e.
be".
is
It
to
is
present
found
be
in
first
tense,
interesting
therefore
reply
to
this
question
had
compiled a
list of
all words derived from the root "bhu" which I could find
in the Hindi dictionary and added the following comments:
"It
actually
"bauen"
(building)
interesting
in
tions
and
"bha"
specifies
not
seems
that there
and. "wohnen"
is
connection
(dwelling)
(S).
to
the
present
tense,
which
means
but
"wes-".
(a
This
creature,
again
appears
but
also
that
"was"
and
only
point
is
"Wesen"
What
PANDEY men-
pertaining
"wer.-",
with
to be
"war-",
connected with
"essence"),
perhaps
also
"were"
in
the
past
tense
stem
involved
already
in
the
present
tense:
"am"
and
"bhu",
while
"is"
Sanskrit
root "as".
text.) German "Wesen, wahren, werden", (just as the English
"was") are linked to temporali ty, in particular also "verwesen" in German, indicating the process of decay after
death.
On
this
too,
HEIDEGGER
wrote
in
his
essay
"Die
d f
rest I to dwell
to live I to exist 11 etc.
Derive
I
II
"h ram
it, is "vasa" or in modern Hindi
nivas
for
ouse,
lodging, dwelling place".
278
apply
to
this
"bhD.".
In
Hindi
apparently,
as
Prof.
by
and
"athna"
Sanskrit,
process
of
slurring.
Two
exist
in
the
dictionary,
be".
for
"to
Hindi
have,
11
infinitives
but
asana"
not
in
them
reflected -
(Being)
so I
One
may
the
present
probably
serves
as
11
root
namely
in
widest,
assume
verbal
abstract
:satta",
sense.
i.e.
Perhaps
participle
bhu",
that
the
"being",
noun
inf ini ti ve
which
(gerundium)
at
also
11
to be 11
the
same
stems
and
time
from
the
"ich
perhaps,
the
like
bin.,
why
it
du
bist"
is
so
are
derived.
difficult
to
One more
express
reason,
in
English
as the infi-
nitive "to be", and along with it also the ugly "be-ness"
or
"being-ness"
which
sometimes
are
used
in
trans la ting
"Being-as-such",
first
"The
"bhavana"
about,
seems
wander
it
in
is
its
about"
After
Zei ten"
formation 11
modern
(in
i.e.
or
al 1,
sense
German
we
terwerfen"),
speak
"manifesting
a
this
also
means
"to
roam
and
thus
(to wander)
in
itself"
German
would
(in German:
"becoming",
i.e.
connection
"umherwandeln")
and "Wandel"
of
"der
interesting .in
to be related to "wandern"
(change) .
der
though,
Wandel
The "trans-
then
be a
"sub-
"sich-dem-Wandel-un-
again
the
accepting
of
mited. One can, therefore, hardly ask: "How can the "satta"
279
transform
("wandeln")
can only
this
state
with
and
Prof.
"bhavana
11
itself
into
"bhavana"?,
but
it "wanders". 11
that as "bhavana",
11
the
end
of. his
reply
to
one
(Compare
bhavana 11
4! )
Question
could
not
expect
any
PANDEY,
Question
and
7:
II
its
in
as
having
the
two
"to
cover,
on
ventured
identical
on
conceal,
my
envelope,
proceed,
confusion
also
disposition"),
Prof.
PANDEY
forms
derived
the
with
skrit,
on
about
the
from
I
study
of
to
which
other
had
led to the
fence,
hand
hedge,
"vrtti"
meaning
the
his
but
("rolling,
inspite of my misgivings,
them.
got
etc.",
("enclosure,
the
tried,
regard
was
"v;ti"
conduct",
confusion.
even
performed
and,
course of action,
some
be
between
choice")
into
surround,
own
roots
of
This,
these
however,
impression
academic
roots
only
that
his
teaching
to ask
and
the
increased
knowledge,
subject,
San-
ical
system
self
up
other
are
my
to
connections
of
meaning.
The
following
covering
that
"avrtti"
When finally
he
said
with
up
that
and
means
choosing.
"repeated
He
further
presence,
maintains
repetition".
"determinate
meanings:
also
is
"samvfti",
knowledge".
which again he
I
myself
later
tran.'5lated
found
the
280
tion,
hypocrisy".
something
like
"protopathic
is
an
then
asked
"epicritical
perception".
affection
of
whether
this
perception"
He
then
subject
could
in
contrast
explained:
by
an
mean
to
"Knowledge
object.
The
object
the object."
ing
to
the
word-family
covering)
further
ventured
"samvrti"
"well
and
would
covered",
level"."
(It
of
(=
also
into
be.
"vr"
in
its
is
(=
with
gate).
"dvar"
what
reply
to
door,
(=
the
total
this
is:
can,
turn,
asking
The
which,
however,
also
mean
obsta-
meaning
"This
"even,
I
of
means
entire,
"together,
in
com-
mon"!)
"What would "vrti" be without the "sam"
H.:
or,
words,
ledge
that
is
an
form.
is
not
based
"affection of
A sensation
the
is
on
reason?" -P.:
senses"
there,
but
in other
or a know-
"Nivrti"
12)
in
temporal
and
of
the
senses
when
it
is
"organised",
brought
into
this
cannot
get an answer.
My notes continue:
"Two
his
limits
several
times.
do
not
think
we
can
can only
reply
no
concern
for
possibility
that
in
the
his
own
terminology,
root-meaning
something
valuable
of
and
words
could
be
this
has
and
the
hidden
in
it."
1 2)
281
Question
8:
~eferred
This
to
misunderstanding
which
connection
once
more
with
came
it,
to
however,
be
questioned.
Medard
BOSS
wrote
as
follows:
"HEIDEGGER certainly does not assume that in their concealedness things "actually" are already there and just "covered up", but that they are not yet, that they remain shel tered within the secret ( "im Geheimnis geborgen"). Probably
the significance of "concealedness" does not quite coincide
with the German "Verborgenhei t". And yet, Prof. PANDEY
somehow is right, if he says: "A thing must be there,
so that it can be concealed." This is something I shall
discuss with HEIDEGGER, when the opportunity arises. It
seems to me to be something very important."
My
mean
c:omments
"the
on
this
removal
of
the
of
II
were:
wrapping
11
course
in
did not
so mechanistic a
which
in
is
first,
but
"concealment",
which
can reveal
partia~
as
itself always
truth,
in
teasing
might
that
say:
again
"The
and
veil
of
again
Maya"
new
is
aspects
playfully
are
thrown,
"dis-covered
11
One might
speak of a
instance.
that
imagine
what
actually
is
"dis-covered"
there
is
particular way
one
of
the
covered"
in
if one wishes
meanings
"vrtti ~
of
each instance,
in
which is also
which
and in which
it
is
"dis-
"being revealed"
and
"being concealed" are combined in manifold ways' complementing each other, this is what "comes to be", (Is
to
the English "become" really a condensation of "come
the
same")
in
Nietzsche's
to
insight
reckon
with
Prof.
PANDEY.
that
with
phenomen
in
HEIDEGGER's
("Who
"Vortrage
studies
similar
of
to
this
kind
what
one
ancient
has
to
Indian
282
the
physical
one has
to
"master"
cannot
any
further,
ancient
Indian
philosophy
help
explanations
of
as well as
to
what
had
already
but
With regard
the
study of
to get
been
that
second-
petrified
in
to
sources
penetrate
to
tried later.
the
In this way,
on
one' s
own.
This
is
what
however,
would go beyond
Concluding reflections
During
from
the
Medard
following
BOSS
two
contained
months,
the
the
letters
following
received
reactions
to
my "messenger's reports":
22. 5. 60: "
Yes, your notes on the second discussion
with PANDEY arrived just in time, so that I was able to
take them up to Lenzerheide, where HEIDEGGER is staying
We were glad to have them, though I got the impression
that PANDEY has been totally "exhausted" by us or rather
by you HEIDEGGER was extremely impressed by the Indian
concept of "being" and "truth". For me too, it is only
now that the decisive difference between ancient Indian
thought and HEIDEGGER's Daseinsanalytik reveals itself.
It lies in the fundamentally different thinking about
the role of "human being" within the total "event" of
"Being". As "Mahasatta" is self-luminous and everything
originates from it and therefore is also of self-luminating
nature, though luminous in very different degrees, "Being"
is not as much in need of man as in HEIDEGGER's thought,
where "Da-sein" (of man) is the being of the unique and
only sphere of lumination - this very "pa"
into which
things can appear and thus can come irlto their being
Once again, many thanks for the valuable messenger's
errands to Prof. PANDEY
what you found out on your
own, is also of the greatest interest."
This
correspondence
had
postlude
in
May
1 966
when
of
title:
upon
his
book
about
India
with
the
which
had
been
newly
slightly
( 2).
added
altered
In it I came
though
and
283
it had been formulated as coming from a different
-
11
master 11
paragraph
comments
addition.
another
on
One
difference
tradition:
this
were:
might,
between
HEIDEGGER' s
"
however,
This
perhaps
HEIDEGGER' s
"clearing"
is
(in
obviously
present
views
German
and
sti 11
Indian
"Lichtung")
284
1 3) ,
there
But
was
"nothing"
but
perhaps
HEIDEGGER's
ultimate ideal of
extreme
openness
and
the
11
(or what you call
one could then compare to the "atman
"cit"), and the various "wrappers" thrown over it by "Maya"
represents
true
"Being"
and
has
"everyone"."
Another formulation
136
of
German
the
English
original,
fallen
in
the
prey
English
translation,
para
1:
to
This
para
the
anonymous
translation
3;
passage
p.
too
186
is
(p.
of
the
presented
To
to
this
allow
particular
Indian
remarked:
phenomena
mode
of
to
being
"illuminati.on"
rather amounts to a
"Heidegger's
appea:i:::
or
(German:
(German:
penetrating
"clearing"
"shine
forth"
"So-Sein")
Erleuchtung")
lumination
is
there
in
their
while
the
actually
("Durchleuch-
285
is
not
Absolute,
of
the
Unformed.
nature
Beings
of
as
phenomen,
such
that
HEIDEGGER
i.e.
Indian
nature,
philosophy,
"So-Sein"
which
as
through
degeneration,
towards
Possibly
as
it
is
"suchness~'
the
is
out
something
absolute
just
to
of
see,
which
is
"Being"
difference
in
the
stress
on
the
beings,
than
through
this
an
obnoxious
or "Power to Be".
of
weight
difference
to
as
me
was
seems
the
seen
or
particular
It
namely
rather
"obscurities"
the
"obscurations".
are
one or
or
degree,
the
other
seems
the
wise
"So-Sein",
i.e.
in
any
individual,
particular
"being",
this,
of
course,
neither
the
similarities
nor
philosophy
only
touched
able
to
ancient
and
when
present
the
in
again
Indian
terminology,
up
on
state
have
had
reported
exhaustively,
scriptures
better
there
context,
been
again
(in
access
would
however,
be
when
to
ITIUCh
As I was
studying
particular
the
more
the
the
say.
basic
Upani~ads)
original
to
but
Sanskrit
In
this
to summing
and West:
For
roots:
this
differentiation,
Sanskrit
has
two different
286
tense
can
be
fact
of
from
which
past
and
ation,
derived
"being"
as
one
the
such
and,
derives
future,
development.
HEIDEGGER
wrote
on
verbal
thus
the
less
other
forms
express
hand,
"bhu"'
pertaining
indicating
change,
to
the
transform-
This
led us
to the finding
his
essay
"Bauen-Wohnen-Denken"
in
the
that what
(3)
need not stop at the ancient German word "buan" (to build),
from
which,
(I am)
turn
as
HEIDEGGER
remarks,
the
German
"ich
bin"
back
to' the
root
"Sein"
in
Sanskrit
sense of
which
temporality,
From this
latter
designates
of dwelling'
living
on
it,
and
also
for
buildings,
dwellings,
bring
with
and
into
being",
producing,
fantasy,
so that
but which
bringing
also
about
has
something
something
in
to
thought
stressed
and
Thinking"
14)
can
also
be
confirmed
by
nature
of
forth
from
truth,
namely
concealedness
corning
into
forth
the
presents
as
the
or being brought
unconcealed.
In
the
i.e.
the
kind
unconcealed,
the
of
of
procedure
"anav;t"
revealing
would
with
come
regard
forth.
to
the
287
"Sein"
(being),
known
to
certain
however,
the
difficult
stages of
to
of
Indian
arrive
at
is also
philosophy.
some
It
congruence
is,
between
significance
of
"unconcealedness"
and
"concealedness"
on
the
other.
More
will
be
said
about
this
Just
terms
for
that
ity"
so
as
HEIDEGGER,
indicate a
in
an
essential
even
of
"consciousness,,.,
( S),
which
is
Indian
philosophy
as
"cit"
ancient
characteristic
again
play
and
of
"being"
and
great role.
again
more
The term
specially mentioned
seems
observation,
and
only
perceptible,
in
second
shining".
place
It
something
has
no
like
connection
"rendering
with
words
The
hand,
visible,
<is
word
it
"prakaS'a",
stems
to
from
appear,
to
radiating,
various
derived
but
also
for
the
by
Prof.
/
Pandey,
on the
means
"to be
root
"kas"
which
shine".
From
the root
possibly related
are
used
"bha"
too,
terms
customary
in
Indian
philosophy
reflection,
"all-that-is"
The differences:
1
While
reveal
for
(and
HEIDEGGER
at
the
"Being"
same
time
(Sein)
also
can
always
conceal!)
only
itself
in
cannot
immediately
be
thought
become
philosophy speaks a
which
Prof.
while doing
PANDEY
so,
can
ever
do
the
different
of
at
all,
as
"something-that-is",
it
would
ancient
then
Indian
by "Mahasatta".
Of course,
justice
to
this
Ultimate
names
one
has
for
it
One,
can
and
that
all
or.ly be a gross
288
. h i' t se lf i's "unli'mited, unborn,
approximation to t ha t wh ic
imperishable, without form, without qualities, unspeakable
and
unthinkable".
One
to
what
HEIDEGGER
is
not
necessarily
imagines,
postulates
bound
in "something-that-is"
the
to
potency,
release
however,
of
however,
that
to
to
enter
into
this
world
or
this
reveal
(Seiendem).
a
with
at
One"
all
times
world
worlds
duration
contrast
"Ultimate
itself
of
out
Brahma",
in
of
beings
of
or
itself;
rather
it
can,
astronomical
dimensions
that makes all human history shrink into ridiculous insignificance. The Indian way towards salvation is to transcend
the
world
of
"Highest
beings
Being"
and
an
to
experience,
however,
that
this
cannot
view,
HEIDEGGER'S
"Statthalter")
of
"Being"
looks
almost
like
hubris.
2.
For
has
as
HEIDEGGER,
quite
"the
"human
particular
sphere of
being",
or
amongst
rather
lumination"
"all-that-is",
indispensable
claimed by
position
"Being"
(Sein),
into which alone something can emerge and come into appearance.
2.)
(See
If
the
this
formulation
"Highest
by
Being"
Medard
ip
BOSS
Indian
in
Question
thought,
as
was
in
not
play
the
an
particular
shape in which we
indispensable
role
amongst
know him,
all
other
will
beings
and
will
again
come
about
further
countless
times
conscious
if
it
is
this
or at least at best!
self-luminosity.
self-luminous,
can
only
As
be
any
object,
perceived
by
solidification
itself,
is
above
to
it,
which
man,
the
as
"Highest Being"
the
being
which
subjects
according
289
most
in
addition
Indian
being
a
comprehensive
the
capacity
philosophy
is,
and
therefore,
kind of
suffice
view,
and
for
already
mentioned,
self-reflection.
religion,
regarded
as
being
as a
born
Even
as
particular advantage,
if
any being,
in
human
it would
characteristics of man,
of
the
light of
beings.
his
own
Furthermore,
level,
"Ultimate
one
Being"
consciousness.
ancient
as
man
again
can
grasp
in
there
Prof.
Indian
exclude
may
PANDEY
be
that
other,
hinted
scriptures
at
mention
between him
higher
this,
levels
and
of
various
in
"beings
and
other
regions".
3.
("Lich tung")
the
capacity
in which
man
is
claimed by
points out,
ing)
however,
of
luminosity),
of
"little
"clearing"
to
in
we
but
from
"leicht"
("light"
in
Sanskrit
"laghu").
weight"
create a
tions,
(clear-
(S)
the
free,
have
dense
hiding-place
open space.
noted
that
of
In Prof.
"freedom,
in
the
sense
To create a
jungle,
PANDEY' s
means
explana-
openness,
lack
of
also
the
that which
stand at
is
subject
in
grammar.
In
this
way,
however,
stresses
rather
that
"all-that-is",
in
the
course
of
the
throuqh
and
"concealment".
inner
self-conscious nature,
290
and
thus
also
become
illumination.
One can question
for
others
whether
this
source
of
light
"being concealed"
and
under
the "veil of Maya" would correspond in HEIDEGGER's terminology to the original "concealedness" before the "arising
of
truth"
or
rather
perhaps
II
to
the condition of
II
II)
forgotten Being
( Seinsvergessenheit
strayed away from Being" ("Seinsferne"),
"having
"having
(S)
or
in which ordinary
"con-
is
also
not
forget
the
highest
designated
that
this
light,
as
If "that-which-
"self-luminous",
luminosity
in which
all
is
only a
one
should
reflection of
shine
forth 15).
It . wo 11ld
be
tempting
to
speculate
on
what
would
happen
and
which
one
has
to
imagine
forest or a
as
"clearing"
brushwood,
in
something
by
an
open
of
India.
1 5) As
light
sky,
In
or
as
some
is
this
kind
of
wasteland
lying
what
bare
under
in many parts
291
probably
ten"),
not
be
but,
on
some shelter,
this
further
the
contrary,
of
"clearing"
("Lich-
seeking of protection in
the
process
teachings
of
the
world?
..i.
HEIDEGGER' s
to
"appear"
"clearing"
or
"shine
is
there
forth"
to
(the
allow
German
phenomena
"erscheinen"
can have both meanings!) and that not only in their "beingas-such",
thus"
but in each
("So-Sein
power of
layers
through
in
not
while
all
man,
impurities,
so
unformed,
however,
his
that
behind
all
would
the
beings,
serve
to
superficial
the
"Absolute
which is
"particular being"
("So-Sein")
of
"that-which-is",
being"
to behold
it
wise
One might
the
Indian
differentiates
is
undifferentiated,
11
of
phenomena,
that
which
an
cleansed
through
appearance
One 11
For
).
lumination,
and
shine
11
more
"Absolute Being"
pointedly
can
only
appear
the
Indian
one
in
might
"particular
philosopher,
for
HEIDEGGER,
beings"
"Beinq"
("So-Sein");
for
important
may
perhaps
consider
it
as
consequence of this
and
pupils
on
who
this
systematically
path,
but
teachings
HEIDEGGER's
that,
had
promotes
his
his
guides
and
on
spheres
of
for
activity
ps~rchia try
but
as
the
healing
(German:
"Heilung")
of human beings,
and
his
HEIDEGGER most
personal
experience,
pass
through
even
moments
292
in which the "Highest Being", beyond all its being revealed
and
concealed
nothing
that
silence
on
in
at
this
to
name
before
from
which,
same
time
that
to
according
reduce
to
up
as
"the
Does
his
humility of
the
plenitude"?
to
the
own experience? Or
thus
flashed
is
correspond
to speak of
his
and
the
point
"that-which-is",
to a
ancient
is
it
his
reluctance
mere
"being"!
Indian
texts,
that
"speech
293
LITERATURE
1) BOSS Medard:
2) BOSS Medard:
3) HEIDEGGER Martin:
4)
KA!HOPANI~AD:
5) MACDONELL A.A.:
6) PANDEY K.C.:
"Abhinavagupta".
(Chowkhamba Sanskrit Series Office,
Banaras, 1 963.)
7) PANDEY K.C.:
"Western Aesthetics"
(Chowkhamba Sanskrit Series Office,
Banaras, after 1963).
295
1)
1 ) Contribution
to
an
international,
interdisciplinary
seminar on "Scientific Study of Subjective States."
held at the Indian Institute of Science at Bangalore
from 19th - 20th Jan. 1984.
296
D. JOSEPHSON from Cambridge, at that time Visiting Professor at th~ "Center for Theoretical Studies" at the Indian
Institute of Science, and the brilliant Indian physicist
Prof. G. SUDARSHAN, who divides his time between Bangalore
and California, but had been extended to become an "interdisciplinary setting" by the addition of experts from
the fields of mathematics, natural science, biophysics,
pathology, neurosurgery, psychiatry, psychology and, at
the other end of the scale, apart from an Indian professor
of philosophy, an Australian teacher of yoga who had undergone initiation into an Indian monastic order. The psychiatrists, as usually happens in interdisciplinary groups,
being acquainted with both the exact sciences and the
humanities, had their place somewhere in the middle of
this wide range and served as mediators and interpreters.
I was pleased to find that my own contribution tallied
very well with that of the yoga teacher.
It was remarkable how the physicists, in particular
the most advanced ones, were willing to make concessions
with regard to the def ini ti on of "science", so as to adapt
it for application to spheres of experience which at present are not considered as sufficiently objectifiable
to fit into its scope.
Unfortunately, though I made some efforts in this direction, the "proceedings" of the seminar were never published. Thus my contribution appears in print for the
irst time in this collection.
to
it.
still
on
the
i.e.
are:
the
German
brand
of
the
hand
Western
rexistentialism"
philosopher Martin
HEIDEGGER
"Daseins-analysis",
represented
and
made
by
the
relevant
it
is
not
too
difficult
to
blend
these
harmonious world-view,
each other
other
as
in
common
with
Western
philosophical
systems
with
Indian
schools
297
of thought.
I
shall
features,
try
to
leaving
give
aside,
short
in
sketch
of
the
similar
the
a) Daseins-analysis (S)
"Daseins-analysis"
between
subject
to go further,
which
is
within
2)
and
object
only
and
and
to
at
overcome
the
same
the
split
time
tries
"that-which-is",
granted,
attempts
instead,
with
the
taking
logical
the
relationships
ubiquitous
"is"
for
is
not
seen
as
an
isolated
"subject"
which,
in
the
equally separate
in-the-world"
and
his
with",
i.e.
with
things,
creatures, fellow human beings, are seen as primary, essential constituents of his existence, without which he cannot
be
thought
of.
Man
"is"
his
relationship with
the world;
"expanded" through-
to
what
in
daily
his
to
the
body.
his
lure
German
life.
does!
ial
of
closed
of
is
In
He
can,
however,
possibilities,
conforming
called
other
to
"man",
words
he
in
remain more or
particular
common
i.e.
can
can
average",
to
the
"everyone"
of
and
most
commonly
openness
in
conscious
be
to
to
and
become
the world,
fail
to make
responsible manner.
"authentic",
truly
himself
as
he
only
in
at tempts
to
much
what
or
terms
open
of
the
himself
level
of
2) For explanation of
299 of this paper.
particular
to,
himself
the
term
but
he
also
unique
to the world
possibilities
in
allows
"Dasein",
the
terms
to
see
of
he
how
participate
later,
page
298
in
this
openness.
in this
The
ideal,
of
course,
would
be
that
mind and soul", and not that the world as a mere "impression"
or
"image"
should
in
him.
"bearing out"
But
too often he
limits
himself
understanding
for
his
all
one of
up
to
be
possibilities
psychosomatic
illness
as
on
an
any
over-
with
regard
to
experiences
in
which
man
in
his
shortcomings
which
of
of
the
remains
merely
mind,
shutting
the
"scientific
the
concern
out
other
view"
of
of
the
levels
the
world,
rational
of
part
bearing
out
refers
should
or
be
to
"being
tuned",
"manovftti"
a
"limits",
stressed!
word
or,
the
surrounding
while
a
perhaps
like
tuning
nat11re
to
in
is
inner
we
music,
the
mood
of
mentioned
the
that
"tuning"
could
"Stimmung"
instrument,
an
the
"openness"
mood,
Hindi
Indian
German
the
of
and
it
particular
what
referring
which,
together
by
call
the
"raga"
(S)
brings
atmosphere
the
player
in
and
the listener.
Right
at
the beginning
term
"Dasein",
to
English,
be
considered
however,
there
as
is
an
"existentialist"
hardly
any
other
3);
in
convenient
for
idea
Being
English
only
instances
of
is
that
the "Sein",
(or Be-ness" or
approximations
manifest
"being",
itself
thus
try
in
at
i.e.
the ultimate
"Being-ness",
to
translate
particular,
the
same
time
as
the
it)
can
individual
revealing
299
instance,
has
its
in
in
terms
now",
and
of
time
however,
cultural
context
fact
never
be
and space.
particular context
This
as
everything
adequately
a
conceived
uniform,
category
or
all
manifold
its
its
Man,
abstract"
i.e.
space and
in
"Da",
species,
but
of
and
understood
interchangeable
only
connections
in
of
its
can
"in the
specimen of
uniqueness
meaning
in
and
in
the present
this,
It has
"Dasein"
this "Da 11
a
the meaning of
(S))
are
allowed
to
appear
being or only
in a
pends
degree
on
the
11
sphere of
that
to
his
Dasein
which
an
and at
limited,
11
of
in
stunted,
their
Whether
full,
true
distorted form,
and
freedom
which
dethis
and
utmost
it
openness
ultimately,
distortions
reach
into
out
blindness,
openness
of
all
he
should
within
which
his
he
limitations,
aspire,
can
is
to
encompass
(S)
particular Vedanta,
some
analogies with
analysis.
of
My
course
some of
own
very
it
acquaintance
incomplete,
in
Indian
quite
philosophy
lacunary,
is
and
Advai tic
view
also
stresses
that
the
split
into
300
subject and object,
the world,
to ultimate
is
to
The
aim
of
the Act of
Seeing are
one".
In
all
spiritual
"the Seer,
other
exercises
words,
one has
to
things
can
found
usefully
in
the
apply
to
illustrate
apparent division
of
this point,
the original
ideas
can be
"One"
in
( s)
"ks'etra II
the discovery
is
not
of
fact,
and
actually
union"
that
was
and
the
or
its
"cit"
"is
which
of
the
field
"finding",
always
by
but
belonged
the
rather
together
that
knower
a
"re-
and,
in
revolving",
aspect of
(S)
openness
study
implying
Daseins-analytical
in
"ks'etra-j na II)
primary
the
which
concept
"being
of
could
"openness",
tuned".
"sphere
the "clearing",
light".
Within
the
into
of
ancient
things
Indian
the
can
notions
the
Sanskrit
this
"Lichtung",
appear,
of
the
particular
description of
lumination",
which
render
in
Similarly,
aptly
"come
"creation"
to
( S)
as a process of grossification, a descent into the material, one would also have to assume that "openness" and
the capacity for self-awareness, decrease as one goes
further down in this "descent" and that within mankind
though
grossly
speaking
it
occupies
particular
level
in this descending order, one would again have to distinguish varying degrees of differentiation,
awareness,
and
life,
be
can
Instead of his
routine
of
that
these,
widened,
in the course of a
extended
being "lost",
"common
man",
openness,
the
in
an
upward
self-
well-spent
direction.
view
sees
man
as
"having
forgotten"
or
"having
strayed
far
away
from"
301
ultimate power of
"Being"
to
creatures,
only
reveal
itself
unlike
itself
in
in
the
form
HEIDEGGER's
particular
of
"Sein",
beings!
individual
which
can
can
also be
imagined,
ual
manifest
but
path,
Nameless,
Unspeakable,
Undifferentiated,
that
without
hand
the
light
in
men.
he
its
is
turn,
references
also
can
we
"all-that-is"
part
as
Indians,
perception
of
which
i.e.
in
ancient
object
together,
But
the
to
the
of
seen
man
can also be on
of
others,
in
the
world
appears
is
common
to all
that
which
as
privileged
appear
being which,
have
particularly
in
the
In the
Upani~ads
some of
waking
Sankaracarya' s
state
nara"
( S) ,
works
to the
"Four States
which
perceptions
and
in
and
11
the
"vai;va-
experiences
can
be
does
not
imagination,
fact
all
sphere,
only
is
ion,
in
worlds
he
dream
day-dreaming
"subjective"!)
in
in
is
sleep,
but
waking
seen
also
life,
as
in
private
include
fantasy,
that
enjoys
waking
where
life,
freedom,
he
is
more
possibilities
limited to time,
than
space,
the
not
"higher"
it
too
is
darkness.
city
has
for
in
or
"a-sat",
"more
real"
"unreal",
than
the
belonging
to
waking-state;
the
realm of
waking
life
of
the
capacity
for
to
the
waking-state
and,
and
perhaps
maturing.
that
self-recognition
It
most
is
important
only
on
which
of
he
all:
returning
302
larly,
of
our
waking-state
understood
"turiya",
which
is
pure
light
c>.nd
all-encompassing
difference
"objects"
having
in
the
between
common
power
to
man's
existing
world and,
on
create worlds
as
one
the other
that
shine
of
the
hand,
his
in
his
own
"bhavana"
same
and
root
opposed
to
"bhavana"
"bhu",
eternal
wich
(S).
refers
"Be-ness".
temporal
"bhavana"
with
from
"being"
as
short
"a"
an ancient word
"bhu",
in German derived
from
this
that
i.e.
"a"
designates
allowing
would
"has"
an
activity of
someone else
more
or
"building"
to dwell.
less correspond
("bauen"),
to
the
"Da"
which man
to the "Da" which man is, his openness for all that comes
within his scope.
The
concept
appears
for
or
of
"care"
responsibility
for
all
that
Daseins-analysis,
at
and
least
less
at
first
important
sight
seems
in ancient
to
Indian
be
absent
philosophy.
in
his
own
fact,
salvation,
and
as
using
other
and
the
hint
Being",
"bhutapala"
then
at
at
e.g.
this
by
(S),
least
as
function
the
if
a
of
man as a "Shepherd of
literally equivalent term
an explicit, deliberate aim,
almost
not
as
spontaneous
outcome
of
his
quest
to
303
German
and
Sanskrit
(S),
so-called
"anstract"
terms are
words
of
practical,
concrete
use
in every-day
life.
have
most
people
is
the
their
origin
hardly
risk
of
know
man's
the
concrete
roots.
being estranged
Thus
from his
there
language
that
really
meaning
the
"metaphors",
that
appeals
possibility
of
full
with
is
scope,
lost
is
seeking
only
when
it
is
themselves
and
total
It
for
but
question
of
one
quite
uses
concrete
Consequently,
such
terms
thinking
important
what
also
terms
in
the
their
language",
goes
for
realm of
term
some
to
in analogies,
when it comes
on in the so-called
the
coining
approximation
an
allows
senses.
extremely
expression
state",
the
from
experiencing
their
"subjective
them.
to
really
not
"abstract"
transfers
"Metaphoric
however,
to
apparently
science,
that at
findings
least
which
in
therefore,
"subjective
state",
common
that
link between
could
prove
"science"
to be helpful
me
just
take
"of";
these
The
only word
it
Latin
of them:
a) "State":
terms
it
means
something
firmly".
"aggregate
for
while,
Let us examine
starting
with
the
last
nally
thing
in
came
In
from
Latin
"stare"
that
stands,
physics,
"state"
is
condition
temporary
and
of
matter".
often
to stand,
condition
used
This,
reversible.
to
of
designate
however,
I
and
feel
thus
"standing
the
is someit
is
not
304
one imagines much rather as something continuously underlying and pervading our being; furthermore,
a
moving
stream
than
stationary
it is much rather
or
even
stagnating
condition.
b)
"Subjective":
its
Latin
The
origin,
underneath"
and
"subject",
is
really
if
we
trace
something
consequently
it
which
"underlies"
the
is
distinguish
if
at
we
e.g.
look
as
an
experienced
"object",
person's
object
of
"from
the
this
between
would
study,
and a
inside"
be
by
"that
"thrown
one might
"subjective
subjectivity from
aspect",
the
outside,
"subjective view",
the
subject.
which
is
to
experience.
back
As
thrown
to
if
the
against"
far
four
as
main
can
see,
possibilities
one
in
would
which
have
to
distinguish
subjective
aspect
and
have
it
in
no
so
"subjectivity"),
far
as
interchangeable
it
with
is
i.e.
generally
others
of
observing
and
studying
representative
its
kind.
This
for
and
would
be
Taking
subjective
uniqueness)
view
(peculiar
of
the
to one's own
o0bj ecti ve
inwardness
aspects
of
"the
thus
transforming
it
from
something
"generally
Trying,
in
i t-.s
subjective aspect,
become":
and thus
empath\,
e.g.
305
'
c
objec~;:;;'sub~ity
Person A
/
as object:
generally valid
interchangeable
~Person
B
as object:
generally valid
interchangeable
*
~*
(j
~*
--- **
ff*_____
.Q.;
*/
* ~).~
SCIENCE
--- --
'*-!<
*
* * ~~
~~
** * * * ~-
as subject:
inward, unique
(?)
* *c,).~~
).~
--~-----
PJ?ol)---,
~~as subject:
inward, unique
* * * *
........
/c)
"science":
split
between
sharp
division
Of
course,
subject
of
and
the
object
world
is
based
"res
into
on
DESCARTES'
cogitans"
and
in
ancient
customary
view
my
outline
short
of
Greece,
the
of
it
world
has
and,
not
as
Daseins-analysis,
that
always
been
the
tried to show in
need
not
continue
"Daseins-analysis"
has
schaften",
i.e.
the
the
the
latter
"humanities"
German
term
being
or
being
what
"arts",
in
English
the
exact
"Sciences of
the
one
would
translation
Mind"
or
"of
of
the
exact
sciences
need
not
and
often
cannot be
306
applied.
Within
this
tradition,
there
would
therefore
human
inquiry
and
knowledge,
field
that
resists
calculable,
predictable
and
replicable.
measur-
Again
it
of
the soul"
(C. G. JUNG) into the field of
namely FREUD's "psychoanalysis", JUNG's "analytipsychology" and ADLER's "individual psychology", all
science,
cal
during
concept
of
increasingly
the
50
as
years
scope
themselves
or
so,
"exact science"
German
language
"Geisteswissenschaf ten
to re-define their
calling
last
"Science"
invaded
the
in terms of
"behavioural
11
the
only,
area,
so
exact
science,
sciences",
e. g
and
also
to
an
impoverishment
and estrangement,
what
is
"observable,
at
replicable"
i.e.
to
processes
least
outwardly
can
only
the
whole
ledge!
of
under
can
Subjective
respectable
is
itself,
not
be
psychology
gained
elaborated
and
directly
if
accessible
to
"the
the
know-
presented
and
conditions!
behaviour.
scientifically
Indian
secondarily
predictable
experimental
manifesting
become
ancient
particular
in
in
The pro-
inner experience",
tools
and
methods
of
exact science.
A
word
about
the
term
"science":
the
Latin
"sci re"
"to
see".
"Science"
would
thus
just
mean
"a
way
two types:
that
and,
is
When
texts
speak
307
ion
that
our
be longing
modern
to
"a-sat",
the
the
type
of
latter
"un-real",
"science"
and
thus
rather
would
to
t:han
the
to
be
realm
the
seen
as
of
the
genuine
type
The
last
term in our
from
Latin
derived
zealous,
on
Sanskrit/Hindi
an
outward
is
"study".
This again is
concentrated
particular
title
effort,
object,
"dhyana".
object,
e.g.
more
It
but
in
or
can
also
focusing
less
be
turned
inward
attention
equivalent
in
not
to
the
only
to
"self-study"
or
"self-reflection",
i.e.
for
man,
at all
and
even
of
to
mere
"study"
"study"
the
the
of
term
possibilities
the
subjective state;
"sci en ti f ic"
might
approaching
and
of
but adding
seriously
lirni t
understanding
the
subjective aspect.
3.
at tempt
An
to
answer
the
questions
proposed
to
this
Seminar
a)
Is
it
states
possible
to
and
generally
to
also
tot a 1 i ty
and
can
be
subjective
the
findings
or
and
whether
one
results
agrees
methods
gained,
and
replicable,
in ancient
a 11
of
understand
course,
predictable
valid
and
and
of
give "science" -
area
approach
scientifically? This,
India
wider meaning as
the
including
for
instance
not
only
causal,
if
retained,
make
of
some
though
what
the
narrower
think
that
approaches
these
goes
as I can see,
would
on.
definition
to
never
These
of
"science"
it \:ould at
least be
examining
subjective
(S),
possible
is
to
processes,
possibilities of approach,
as
far
308
First of all, as is already being done, e.g. in exploring phenom~na .. accompanying' dream activity in sleep and
also states of altered consciousness during meditation,
the
physical
human
structures
organism
with
and
functions
subjective
concomitant
processes
can
be
in
the
further
investigated
by
electrophysiological
and
biochemical
methods, mainly of course in experimental situations,
but perhaps also in approximations to observing spontaneous
phenomena. As to "content" of these subjective processes,
one will probably have to rely to a great extent, if not
totally, on secondary evidence, i.e. the attempts of the
subject concerned to render accessible to an external
observer in words or by drawn or painted figures or possibly even by music, what he has inwardly experienced. One
might be able to discern some regular features in these
productions and relate them to particular stimuli, si~uat
ions and moods, and these again could be linked with the
study of physical concomitants.
The formulation of certain "archetypes"
JUNG,
which
in
one
can
metaphor
call
taken
the
from
basic
themes
(S) by C.
or organs
the
physics
G.
or
potential
"collective
structures
of
crystallisation
of
the
unconscious
seems to me to be something that goes in
this direction. JUNG did not only describe a whole series
of archetypes but also
on the basis of dreams and
11
fantasies,
both
his
own
was able
to
of
the
subjective
realm
can
of
course
also
be
of
undesirable
to
be
regarding
all
intrusions,
excluded
as
much
subjective
impurities
as
possible
phenomena
or
"foreign
during
any
only
as
bodies"
type
of
309
by avoiding them,
inquiry
inquiry
an
with
the help of
irrational ground.
essential
insights
rational
methods
rests on
and
steps
in
their
as
rational
language
uses
formulate
to
he
is aware of
of
metaphors.
i.e.
all
I
of
signs
his
One
procedures
thus
and
the
results
scientist
whether
has
view of
the apparently
or words which
it or not -
subjective
along.
to
assume
that
the objective,
imagination,
hardly
be
thought
of
as
being
free
from subjective
elements.
Observation of his own subjective processes by a scientist used to relying on his rational thinking, could perhaps
provide
valuable
information
about
the
differences
in
their
mutual
thus
realise
cannot
interaction.
that
comprehend
Above all,
"science"
with
everything,
its
but
that
rational
it
is
methods
only
one
b)
of
subjective
subjective
activity
processes;
as
but
reported
by
if
any
the
analysis
subject
on
of
the
science",
but
will
need
the
cooperation
of
humanities
310
relatively
new
science
called
would be to include
"Semiotics",
i.e.
the
the
form
elements
in
letters
of
of
"codes",
the
molecules
different
ranging
and
from
the
alphabets
the
combination of
"genetic
and
to
code"
more
to
the
complicated
of
artistic
expression.
"semiotics"
is
as
( "nama").
"names"
exact
The
concerned can be
sciences,
It could
which deal
"signs"
"forms"
thus
provide
mostly with
with
( "rupa")
links
"forms",
which
as
well
between
and
less
general
answer
in
to
suggestions
have
which
both
the
exact
already
been
given
in
my
and
not-so-exact
sciences
are
of
nature?
In
accordance
with
the
two
and
"science"
ancient
in the
Indian
sense of
philosophy,
"exact
maintain
science",
that
would do well
its
would
"is",
would
in
with
all
its
come
sense
to
Daseins-analytical
"Da"
terms,
the
open
In
the
not
Indian
scope.
be
which
man
multifold
within
its
his
its
main
while
the
"Da"
of
Similarly,
say
on
meaninq,
in
that man's
physical existence
inqiry by exact
terms,
connections
scope.
"has",
this
scientific methods,
ancient
"bhavana"
earth
but
that
is
his
"bhavana" (S), his own crea.tivity, goes bt->yond their possibilities. In other words: science can only measure, examine
and
to
man I $
extent
some
being!
the
extent
the
II
comprehend
unnamaya II
"manomaya
kos'a".
the
three
outer
the
"prai:iamaya"
The
innermost
layers
and
of
to
some
sheaths,
the
311
II
Vi j nanamaya II and
by
it.
the
In
most
the
descending
subtle
to
solid,
be
the
ate
inanimate
concern
order
of
manifestation of
of
knowledge".
;tlatter,
grossif ication
"name"
and
the
lower
only
"science"
Science
cannot be reached
from
"form"
down
ranges
in
the
sense of
relies
for
its
can
"determin-
functioning
on
universally
comparison
in
to
and
the. realm
replicable.
of
the
This
subjective,
difficult
to
assume
that
means,
science
in
reduction
It is, therefore,
should
be
the
wider
the
is
embedded
many
ways
in
in
the
which
total
he
being of
can be open
man as one
to
the world
between
subjective
some
by
higher
those
pa th
inwardness
level
of
of
man
and
perhaps
human development
hope
as
that
at
is claimed
one
may
4. Conclusion
To conclude my contribution,
subjective,
very
refuge
this
had
I
in
namely
Kashmir
two
dream I
nights
had up in my mountain
before
the
invitation
to
rationally
would
be
asked
to
be
to
it
in many ways.
C.
G.
between
JUNG
two
causality,
some
common
called
transmitted
cannot
in
an
events
other
the
"synchronicity
the
dream,
subject
even if it
appears
to
relate
that
cannot
be
11
,
i.e.
connection
explained in terms of
and
of
from
spheres
of
or
simultaneously.
even
over,
prediction,
of
called
but
root
ponder
exact
J<:nowledge
experience
things,
where
in
where
they
they
emerge
stem
into
from
separate
particular
sequence of
The
book which
C.
G.
time
JUNG wrote
31 2
with
the
title
w.
physicist
PAULI
"Synchronicity"
trying
to
blend
4)
the
is
on
this
an
interestinq
subjective
subject
and
under
the
example
objective
of
views
of
one
as
frequently
they
are
in
visit
in
reality
Switzerland.
were
The
pleasantly
buildings
grouped
in
anxiously
looking
for
case
record,
as
patient to an
company
or
court-of-law.
newly
amphi-theatre;
stage,
high
whole view.
ta~ned
"If
soon as
building
kind
covered
with
of
drawers,
somehow aware
that
sky,
this
openthe
shelves
blocking
the
structure
started
levels
burnt
it,
catch
II
fire
said
con-
in my dream.
other
of
all
was
should
actually
was
shown
this
at
was
It was
had
wall,
and pigeon-holes,
Then
constructed.
he
insurance
to
about
remained
breaking
of
dust
as
intact.
the
out
and
ashes,
high as a
This
at
the
structure.
and
top
and
short
In
only
the
soon
in
also
time,
lowest
portion,
As
contrast
to
it
part
reach,
the
drab
gay
colours.
relieved
a
and
natural
pleasant
comment
horizon
of
who
"Now
One
with
structure"
was
"Never mind!
being
was:
again."
hills
"the
colleague
said:
my
green
previously
the
Instead
at
could
the
had
still
alarmed,
least
small
searching
was
we
indeed
rather
can
now
the
for
have
see
cottages,
concealed
where
view.
his
good excuse
the
To
record,
for
not
313
this
quite
plausible.
in
this
vividly
remembered
dream,
were
numerous
and
context.
am,
however,
willing
to communicate
them
as
was
that
"the
calls
an
"das
structure"
Ge-stell"
technological
hold
the
they
form
of
and
computers
into
electronic
moreover
this
over
for
the
scientific
world and
humanity,
the
in
and
increasing
particular
in
"bits
data
stood
to
gaining
What
5))
approach
are
experience
into
"appendix".
of
information"
collecting and
that
can
be
fed
processing machines,
came
to
my
mind
was
HEIDEGGER's
statement that
it
can
appear",
(quoted approximately)
and,
along
this,
of
"disclosure"
one,
he
distinguishes
or
between
"discovery"
two
(S):
different
the
types
"provocative"
vered"
of
all
in contrast to
one,
''revealed"
in
is
which
s)
31 4
Can
we
"Science",
and
if
provided
invade
trust
and
over
it,
that
which
it wishes
it
can
exploit
but rather
up
would
to
to
ask
in
the
end
manage
it
like
to
with
do
the
so,
aim
not
of
now has
remained
the
to
ruthlessly
gaining
control
respectfully with
inner
for tress
or
315
Appendix: Associations to the dream on pages 312/313
1 Only a
the
me.
in
that
staff,
colleagues
had
On
very
occasion,
while
giving
lecture
no
longer
knew
fairy
tales
and
apparently
therapy.
An
older
female
colleague,
however,
com-
plained about their being overburdened with administrative tasks and expert's reports for law-courts and insurances,
and
and
also
prescribed
introduced.
-
and
rather
procedures
She
and others
patients
the
felt
rigid
which
schedule of duties
the
new
Director had
their
problems
in
some
depth
and
in an
individual manner.
2.
"The
structure"
building
in
the
neighbourhood
of
the
tall factory
mental hospital
that
region,
which I
scrapers",
in
particular
also
reminds
with
me
regard
of
to
"skymodern
isolation
re~imentation
and
and
of
being
structure",
however,
also
reminds
me
of
the one
Kashmir,
with
documents.
to
which
shelves,
the
is
covered
containing
The
lower
colourful
portion
part
right
books
of
up to the ceiling
"the
it
corresponding
structure"
which
was
Whenever
few weeks,
wa tchrnan,
all
have
to
leave
the
house
for
more
so
as
there
has
alr.eady been
316
robbery.
As
far
as
am
concerned,
the
books
and
know
value.
to
that
no
But a
some
common
thief
at least
would
their
extent
least
India.
appreciate
once)
in
his
search
for
in
detach
myself
"valuables"
the whole
sufficiently
from
lot or
it,
so
as
of
writing
this
contribution,
this
"data-bank"
of
got the
thus
picking
up
books
or
files
from
my
house.
(This
this
paper.
Most
of
the
amphi-theatre
weeks
reminds
earlier:
fantastic
me
"Memo"
story of a
of
by
book
Michael
had
ENDE,
read
rather
altitude
with
mysterious
"time-thieves",
regard
who
to
are
"time".
A gang
of
time,
But
the
helps
little
to
girl
eliminate
comes
these
as
out
she
is
in their way
victorious and
"grey gentlemen",
in
the
turn
"time-
days
shopping,
some
earlier,
noticed
when I
that
went down
during
my
to Srinagar
absence
of
the
best
handicraft shops
in one of
streets
had
been
burnt.
of
The
heaps
in
for
Europe
the main
charred
remains
the
two weeks
collecting
before
material
and
had
this
dream,
elaborating
had
notes
for
317
notes
on a
"semiotics" a few weeks earlier during an interdisciplinary meeting in Europe 7). He was speaking on the deterioration of language, various theories about the origin
of
language
which
and
electronic
language,
but
in
particular
data
also
to
security
nowadays be
"erased".
7)
of
pointing
processing
human
to
poses
dignity
the
not
and
threat
only
to
privacy.
On
electronic
data-banks,
as
codes
can
31 9
320
1. Introduction
When, already in March 1987, Prof. Singh first mentioned
to
me
his
intention
"Behaviour
at
that
with
but
of
holding
Modification",
time,
it, not
only
because
as
somewhat
this
Summer
the
topic
hesitated
because
title
was
Institute
was
to
immeaiately
formulated
associate
planning
on
to
conjured
myself
go
up
abroad
in
me
which,
science",
in
its
wishes
aspirations
to
deal
towards
only with
being
the
an
"exact
observable,
i.e.
an
inner
Furthermore,
of
seem to
from
behaviour
learning
mechanical
core
theory
aspects
which
therapy
and
all
is
"behaviour"
based
on
the
of. "conditioning",
of mental activity,
stems.
insights
i.e.
rather
not
but
only
so
as
the
concerned
to
person
remain
very
much
at
the
to
immediately "re-condition"
pattern
same
level
of
functioning.
As
spontaneousness
and
creativity,
i.e.
realised
it than
just
to
in
discuss
some of
behavioural
the differences
patterns
between
in development
India
and
Western
eventually
rambling
found
thoughts
that
that
the
came
somewhat
to
me
on
stray
this
ideas
matter
and
could
the
in
determining
from
merely
a deeper core.
behaviour,
superficial
and
aspects
at
the
of
freed om
same
involved
time
personality
moving
towards
321
When
pondering
over
this,
once
again
became
aware
of how different Indian views on "creation" are from Western theories of evolution (S). While in the West one tends
to assume
simplest
anorganic
type
of
matter
to
more
complicated
Ultimate
freedom,
One,
from
its
state of
absolute,
unlimited
to
the
determined,
solidity,
anorganic
conditioned, of shedding
matter.
density
and
Somewhere
in
apparent
this
right
lifelessness
line
of descent
the
human
whose
species.
freedom
i.e.
(S),
area,
Within
it
is very much
again,
limited,
of
life
with
we
could
pp.
67
the
one
discrimation
perhaps
ff).
who
concerns
say
But
one
choice;
who
is
in
Indian
terms
"des'akalaj na"
(see
has
and
the
and
freed
who
himself of
comes
close
to
all
worldly
sharing
the
ties
and
unlimited
this
con text,
different
semantic
as
into
by
just
implies
of
"creation"
In
used
greater
more
single
views
confusion:
have
up"
it,
life,
the
notion
term
cause
some
"evolution",
usually
also
accompanied
consciousness
and,
within
development
of
sometimes
the
complexity,
comprehensive
human
West,
up
"progress".
to
full
maturity.
"Involution",
on
the
It
the
that again curl inward after they have opened out - evolved
into
blossoming.
This
is
particularly
obvious
in
the
322
use . of
age"
in
humans.
some
Western
used
to
writings,
Ultimate
the
while
then
be
from
term
this
"prav~tti",
"old
late 1 y also
"involution"
Self
is
"involves
equal
process
often
itself"
to
"nivrtti"
would
again
of
liberating
oneself
"involvement",
which
itself
corresponds
either
personal
on
in
"evolution"
secondary
and
Universal
density,
the period of
unlimited
i.e.
In
the
human
level
or
to
with
can
move
term
Institute".
in
at
In
This
or
the way
be
of
common
in
the
the
removal
manifestation
within
to
the
potential
Indian
as
on
the
of
to
terminology,
be
we
this
use
"Sumr:1er
obstacles
that
hidden potential.
Western
individual
has
if
shedding of covering
of
ground
title of
layers,
applicable
least
genetic
safely
"development",
wrappers
would
more
idea
of
life-span,
brought
to
lie
This
"evolution",
during
its
which
unfolding.
it can be understood as
referring
/
which,
in
the
descent
Uncovered,
bound.
Unlimited
This
that
removed
the
idea
in
order
Indian
of
allows
"involution",
itself
"coverings",
to
facilitate
spiritual
path
to
the
be
development
Ultimate
obscured
"obstacles"
have
is
II
and
to
be
common
to
Though
it is prac-
therapy",
it plays a
significant role
in both
the Indian and the Western systems for "behaviour modif ication".
This
(S)
when
self
attended
is
a
basically
workshop
at
unchangeable.
Harvard
In
University
"Human
Potential",
long
discussion
took
place
on
323
this
question.
arguments
there
all
is
real
may
be
brought
forward
something
that
attempts
remain
It
at
quite
because,
can be
"behaviour
superficial
inner
change,
worthwhile
summing
unless
we
the
agree
that
modification"
and
up
all
hopes
"metanoia"
in
would
of
at
best
achieving
whether
by
man,
there
"ego".
"atman"
which
It
is
seemed
was
pointed
sometimes
rearly
to
used
eorr'esponds
that
for a
more
nowadays
"self" of a
to
the
the
term
lower order
"ego".
It was then
explained that until recently, when the process of individual emancipation according to Western patterns got going
in
India,
there
was,
in
contrast
to
the
"transcendental
the
..t-his,
notion
of
"private
term
self"
or
course of
the
took
the
this
ancient
use
inner
the
in
for
"atmahatya"
the
"soul",
modern meaning
self"
in
of
self",
as
of
its
being
instance
as
(S)
and
indicated
"the
its
"suicide",
without
the
For
one
connotations,
In
self".
centuries,
worldly
"atman".
"inner
by
killing
of
later conversion
i.e.
the
the
into
"killing of the
realised
that
it was
thus
brought
removed
"atman",
the
transcendental
and
persisted
longer
used
unchangeable.
this
attributes
"private
in
in
This
some
the
and
original
self",
i.e.
the
which
is
unchanging".
quarters
apparently
self,
that
sense,
brought
modern
Somehow,
"atman",
the
even if
is unchanging and
in
the
"atman",
idea
that
is
also
324
and
expect of a
therefore
well developea
is subject to "change"
in
different
lacks
social
the
"ego"
consistency
in
the
West.
one
would
Thus,
it
situations
within
one
and
the
same
level of development and also in the course of time according to the changing roles one has to assume with advancing
age. "Social self" (vyavaharika) and "private self" would
then be two different aspects of what in the West one
would call the "ego" or a lower kind of "self".
It might be an interesting and worthwhile research
task to f 01 lOW UP the Cbnnota tions Of the term II atman II
through the centuries and in different schools of philosophy, in particular with reference to its being understood
in the original terms of an unchanging innermost core
and
its
gradually
taking
on
different
meaning
as
an
325
aspect of personality which is the result of the "covering
up" of the original "atman" and therefore - through removal
of or addition to these coverings - can be changed.
After
having
cleared,
or
at
least
pointed out,
these
levels
of
"behaviour"
according
to
the
degree
of
within
sheer habit in response to the compelling outward circumstances, just as animals are ideally adjusted by "instinct"
to
the
narrow
One has
to
confines
of
their
customary
envirqnment.
rather
suspects
that
the
institution
"caste 11
of
not really
freedom.
take
equal,
but
Assuming
care
to
function
this,
protect
one
those
at different
would
with
levels
obviously have
restricted
to
capacities
from aiming too high and from being exposed to too tempting
a
reach
of
their
the
interests
far
from
strong
mental
and
the
imposing
protection
equipment.
way of
Delimiting
life
at
"frustrations",
against
feeling
actually
at
"privileged",
the
different
a
tasks,
levels,
provided
disadvantage
a
in
provided of course
to
his
birth".
At the
for
the
those
the
of
level
of
development
and
not
merely
"by
need
whose
to
life
become
aware
sphere
was
of
thus
One
gets
ther.i,
of
many
"devtas"
(=
deities)
and
the
myths
about
sculptures,
in which ancient
326
as
it were
in a
wider
reality.
Perhaps even,
if
possibilit--ies of
contemplates the
disappear
until
finally,
when one
really
has
"taken
in"
all of it, the whole image vanishes. This would mean that
even at this level a certain amount of freedom is provided
for the one who cares to make use of it.
This, by the way, is one of the fascinating features
of the Indian social order: on the one hand it assigns
to each person his tasks and his station in life according
to his level of development, to the extent even of weighing
"sins" with a different measure: the "maund" scale ( =
hundredweight scale) for the least developed, the "tolama!a" scale (= goldsmith's scale for very small weights)
for the enlightened! Perhaps something that is similar
to the newly discovered "state specific knowledge" of
modern
order
psychology!
provides
are
On
the
other
hand,
recognised
roles
and
capable
of
transcending
this
same
social
possibilities
their
station
for
those
who
life.
in
risks
having
to
do
sd
outside
or
against
the
automatic,
unreflecting
pattern.
Even
nowadys,
the
early
extent also
the
schooling
of
small
teaching methods
children and
assure
that
to some
,
II
the "pasu
327
the
human
strict
sense
behaviour
is
can
just
be
a
successful.
result
of
It assumes
learning
that
and
this
"behaviour
therapy"
originated
in
the
West,
quite
popular
in
India.
seems
to
promises
What
appeals
appreciable
to
the
success
professionals,
within
short
time.
is probably the
idea
successfully,
the
personality
and
maturity
of
the
therapist is supposed to be of no consequence, which actually is not quite true, and that the tiechniques can be
learned even from a book and that they are universally
and almost uniformly applicable without bothering much
about the patient's unique life experience. Along with
drug therapy and electro-shock, this provides a convenient
ready-made
set
of
instruments
which,
furthermore,
allow
recourse
to
doubtful
theories
and
philosophies.
328
investigate
this
one is of ten
imitative
patterns
favoured
in
India.
Furthermore, child rearing methods in India quite generally, appear to aim more at establishing "immediate control"
than at long term objectives.
A second factor to be taken into account may be that
it
is
only
in
the
present
"Westernisation"
that
of
in
"ascription"
phase
of
"achievement"
India.
"modernisation"
is
Formerly,
taking
the
person's
or
place
role
in
is
life
not
expected
situations,
but
to
be
always
consistent
has
to
and
be
stable
in
adjusted
to
329
the actual circumstances.
in
the
communities
in
the
rules
which
South,
some
for
"youngers";
as
grammatical
forms
dealing
far . as
for
with
know
these
have,
in particular
"elders",
"equals"
and
different
situations.
Modern
behaviour".
into as
the
The
aim
is
to
turn
participants'
being
greatly
concerned
about
further
promises
and
offers
they may
have made
in order
for
just mentioned,
i.e.
the prefer-
identifica~ion
along
but
perhaps
to
more
rigid,
they
only
of
remain
they
may
more
appear
mechanistic
touch
"fluidity"
the
on
to
the
surface.
shape
manner;
surface,
the
on
they
In
some ways
personality
the. other
allow
to persist underneath.
in
hand,
a
as
great amount
more
keep
shaped
the
momentary
in the West?
I tried to
"cari tra"
tempted
as
into
some
assuming
in
root
and
therefot"e
the
smooth
information
a
As
they
common
simply means
originally
The
models
more
and
about
the
alike,
two words
one
is
But
"cari tra",
( 12),
is derived
"moving,
figurative
tuned
origin.
designates
more
sound
Sanskrit dictionary
which
about".
to
situation
"character".
from
moves
get
and
found
according
going,
"the
way
meanings
walking"
a
person
given
in
the
account"
"duty,
and
"nature or disposition",
established
"charakter"
on
or
the
"charassein",
which
Traces
are
"to
of
it
scratch",
instituted
other
hand
is
derived
means
"to
make
sharp,
probably
German
still
"kra tzen".
and
observance."
present
in
"Character"
further:
The
from
to
Greek
a
verb
engrave".
the
thus
English
means
330
of
thing
characteristics
or
the
or
distinguishing
distinguishing
of a person.
If, in the
West,
one
qualities
says
that
in
his
personality
and
features
of
peculiarities
person is
"quite a
can
be
some
socially
preferred
patterns.
As
to
the
Indian
"caritra", I have mainly heard it in the context of legendary or also historical figures which are held up as models
.to young people.
one can furthermore
ponder
on
the
exact
meaning
of
from
said
to
apply;
there,
11
selection
"behaviour"
is really
just the
patterns
of
behaviour which
have
come
about
through
stable
than
those
which
have
been deeply
engrained
It may
therefore
and
to
the
case
substitute
the
unchangeabi 1 i ty
with
new
Western
of
for
patients.
the
The
'' atman"
them
than
would
misconception
which
be
about
ref erred
to
for
"change"
then
lies
in
modifying
superficial
331
3. Compulsion versus freedom of choice
No
matter
whether
we
assume
stable
inner
character
more
typical of
India,
pau 11
man often
does not exert free choice in his behaviour but acts according to fixed patterns, under some "compulsion".
Again a semantic caution is necessary: the term "compulsive"
can
that
one
be
is
used
in
to
think
forced
wider
sense,
or
act
simply
indicating
in a certain manner
meaning:
in
certain
irrationality
brings
up
and
manner
of
which
uselessness,
unbearable
anxiety.
one
but
recognises
avoidance
According
of
to FREUD
the
which
( 3)
it
and
the
Ego.
Super-Ego-forces
He
furthermore
that
cannot
maintained
be
controlled
that
the
roots
by
for
this
present
context,
"compulsive"
and
"compulsion"
to
any
type
indicate
does
of
not
feel
free
perception,
even
if
sense,
of
action.
wider
in
"normal"
from
free
patterns
choice
Most
of
the
"force of habit".
Of the
II
life
indicates
opening
to
person
of
behaviou~,
and
become
there
more
patterns,
in the strict
is
do
not
tendency
some
tied
awareness
to
"pravrtti"
approach
life
so as
of
rigidly
of
the
neurotic
"compulsive"
either,
course
sense,
which
the
from
the
termed
in
forms
in
behaviour
his
attitude,
they cannot be
called
stem
in
by
up
habit
to
which
to
new
in
of
this
old
"nivrtti",
a
risk
age.
it
detachment
possibilities,
of
becoming more
By ordering a
wanted
from
the
to what
to
change
provide
an
customary,
an
lies
"beyond",
332
should be facilitated.
The neurotic, at least
ready
to
accept
something else,
for
in the psychotic,
the
hitherto
at
treatment,
the
point when
usually
senses
on the contrary,
untamed
not
with
feel
neurotics
comfortable
gain
some
symptoms.
or
with
insight
This
for
possibilities,
at changing "behaviour".
to
becomes
need
he
his
any
in dealing thera-
psychotics,
method
that
would
aims
merely
into
includes
even
the
not
roots
of
his
disturbing
is,
however,
to
be
achieved.
not mere
What
"intellectual
allows
the
insight"
that
patient to venture
is
into
situation.
includes
which,
This,
of
according
playground
for
course,
to
(3),
FREUD
therapy.
strict
The
"transference"
was
to
provide
FREUDian
(S)
the
concept
of
recent
lies
less
which
in
rather
the
itself
on
accepting
things
on
schools
again
nature
kind
opportunity
attitude
in a
psychotherapy.
repetitive
is
the
of
of
the
new light,
of
of
which
The
therapist
now
"transference"
"compulsion"
the
for making a
stress
but
permissive
provides
for
and
seeing
"new beginning",
for
outcome
behavioural
the case,
is
a
not
may
consist
patterns.
in
However,
necessarily
but
what
moti va ti on for
viously
actual
this
need
modification
not
structure
before,
an
it
was
has
changed
of
always
of
be
What changes
manifest
behaviour;
to and his
by
compulsion,
it
is
now
the
may
within
An
be
the
example
able
to
sheltered
from
my
discern
sphere
of
therapeutic
phase
the
of
experimentation
therapeutic
experience
in
setting.
India
can
333
medical student,
rather
small
teeth,
soft-spoken
for
his
and
very
and
mannered,
stammering.
He
was
treatment
himself
aware
this
this
history
by
wanted
that
obsessed
not
built,
mild
obvious
was
delicately
certain
one
could
nasty
find
thoughts.
sufficient
In
his
early
traumatic
life
experiences
that could explain his inhibited development and in particular the choice of a
symptom which,
according to FREUD,
he
was
family,
his
after
birth
soon
she
herself
was
therefore
the
first
mother
he
had
had
apparently
child and
refused
developed
was
bottle-fed
born
in
right
only
son
in
to breastfeed him as
an ugly
rash and as
stage of exhaustion. He
from
the
start.
Thus
the
was his being allowed to suck the dry nipples of his grandmother.
By
the
way:
even
in
ancient
India
one
seems
to have
in
By
infancy.
dictionary
( 12)
the
chance
word
found
"ciicuka",
in
which
the
Sanskrit
signifies
both
rotting
away
through
cancer.
He
would
imagine
also
confessed
vegetarian
the
he
family
doctor
used
had
to
particular
the
he
was
ordered
imagine
that
which in his
he
to
was
help
him gain
devouring
the
situation,
female
too,
therapist's
he
had
horrifying
anatomy,
which
as
strength
flesh,
in
therapeutic
about
that,
In the
fantasies
he was able
to express only after a long time when he had gained suff icient confidence, and even then with an almost super-human
effort to overcome the associated anxiety.
All
pointed
these
to
fantasies
very basic
almost
334
needless
and
to say,
aggression.
As,
upbringing
by
or
repressed,
better
fantasies.
outlet
His
for
under
harsh
the
father
it
speech,
this
found
had
its
of
the
to
be
outlet
in
strict
suppressed
the
cruel
:risky
ex~losions,
angry
influence
had
to
be
mutilated
to
some
simple
the
original
the
symptom
emotional
cases
traumatic
has
become
"sting"
it
up
stammering,
mere
in
in
to
aim
at
however,
difficult
nothing"
have
which
in
sense
they
too,
his
had
of
have just
anything
futile.
such
them most.
urgency
expect
kept
reducing
time
much
It
patients
on
is,
to
great
patient,
same
persuade
with
without
achieving
if
and
"behaviour therapy"
In a complicated case as I
briefly,
continue in a
temporary
shell
it,
the behavioural
quite
particular
only
empty
still active
of
situation was
and
therapy
challenging
most
me
insight
to
need
hurry
This
comply.
to
about
embarrassing
sufficient
Stammerers always
succeeding
not
stammer,
to
up,
young
but
at
the
the
following
experience:
the
"mess
boy"
at
his
bread,
customary
in
North
India).
he would
courage
to
frustrating
with
the
about
a
man
situation:
"chapatti".
who
having
way
something
he
can
he
dared
his
to
fend
continued
for
to
ordinarily,
about
the
slapped
Initially
sessions
ever,
do
flat cake
(=
While
he
humiliating
the
boy
was
quite
in
more
face
satisfaction
critical
the
and
triumphant
For
similar
few
therapeutic
examples
proud
college
of
Soon,
his
how-
view:
"You
know",
he
said,
"at
335
first
was
mess-boy.
But
later
on
realised
it was
not his
fault
also
thought of his
having
I
already
and
gave
rupee."
With
regard
ventilating aggression
too,
His
him
insightful
conclusion
was:
to
other
"You
instances of
see,
had
always
know that I
have
learned
due
to
was
weakness
could not
my anger;
But
else.
It
me
am
small
to all
does
feel
too
this,
not
and
more
agree
much
for
for
trust myself
really
I
cowardice.
in addition
others.
I
and
with
them.
my nature
So,
now
to hurt
know
that
according
to
my
true
nature
to abstain
hardly
student's
that
who
will
violence
is
who
cowardice
to
point
out
how
closely
this
violent
person
have
be
can
sti 11
persists
will
better
in
never
than
become
non-violence.
non-violent,
non-violence
learn
out
truly
of
Someone
while
the
weakness
and
motivated
"ahimsa"
(=non-violence).
To
he
anyone
had
observing
gained
might
have
place:
he
choice.
this
been
had
the
young
insight,
obvious;
moved
from
no
yet
mere
man
before
and
after
''behaviour modification"
great
change
compulsion
had
to
taken
insightful
have
this
already
kind
the
shelter
His
first
a
of
and
hinted
that
to
bring
"corrective emotional
the
v~ry
therapeutic
tentative
about
result
experience" within
situation
exercises
is
in
necessary.
ventilating
336
which
he
could
really
hit at me,
not only
by
and
regard
to
also
him
by
even
cannibalism
female
bluntly
_ and this,
evening
hours
breasts
and
accusing
me
which
in
he
entertained
particular
of
not
my
doing
and
often
pay
from
strict
his
and
own,
but
anything
for
with
own
to
stingy
so as
not to speak
father
for
funds.
to ask his
could
often
see
and
probably
also
his
fears
that
might
rejecting
respond
him.
At
times
aside:
then
door,
but
"No,
again
hint
that
it
he
that
is
would,
all
it was
too
difficult,
perhaps
this was
just
cannot
while
not
something
do
leaving,
it."
at
the
he
had
to do
to
re 1 ieve
himself.
In other words,
the courage to
both he and
face
often
of
terms
them
into
his
closely
was
and
one
scale
values
in
had to have
these
this
the
this
needs
the
which
certain
therapeutic
young
by
and
upon
main
calls
case
attacks,
painfully
the open,
of
that
of
helped
aggressive
out into
h!s
am sure
tolerate
eventually
with
bringing
them
quite
that
to
sensibilities,
elements
to
capacity
touched
her
therapist
"negative transference".
therapist's
the
man
trying
finally
to
come
them
out,
integrating
and controlling
them with
masculine strength.
And
a
yet
phase
this
of
very
powerful
"negative
tool,
i.e.
transference",
is
the
braving
something
of
which
make
with
the
mistake
"negative
of confusing
therapeutic
''negative
transference"
relationship".
The
total
which
means
that
it
should
carry
the
therapeutic
337
This
provide
and
basis,
playground
learning
patient
he
been
his
the world,
also
has
to
be
has
taught
for
ventilating,
enough
trying
to
out
condemned
as
"negative"
and
suppress
or
repress
those who
to
development
in
childhood.
And
by
which
where else
in
will he find
someone who,
strong
hitherto
has
guided
however,
fantasies
become aware,
and
sulking moods
puerile explosions,
of which he has to
setting,
between
be
"guru"
reference
and
characterised
the
is
"cela",
by
made
which
humbie
to
is
the
relationship
always
subordination on
supposed
the
to
part of
former.
are
relationships:
quite
the
Western
the
s.
J.
some
NEKI
( 1 4,
Western
1 5)
authors
has
written a
have
it
( s).
The question to what happens to the "negative transference"
ing:
is
it
view
of
the
nature
him
Does
he
perhaps
so
and
when
odd
the
the
of
development of his
accurately
know,
at
that
perhaps
the
moments
that
no negative
aspirant
even
at
curses
feelings
times
the
arise?
grumbles
teacher
for
and
the
the
(16,
in
Chapter
II,
nonviolence,
v.
35):
atmosphere
"On
being
firmly
established
emanation
capable
of
simply
wiping
338
i.e. a "re-tun-
(S),
procedure
in
"Daseinsanalysis"
for
instance.
The
nature,
the
"atman",
allows
spontaneous
outflow
presupposes
drives
further?
and
some
reflection
emotions.
Is there a
The
and
conscious
question
now
stage at which a
is:
control
can
one
himself
"cosmic"
Self
to
and
be
part
that
of
greater
"universal"
or
to remain
aut~matically
con-
339
ures in it. At that stage, one would no longer be preoccupied with "behaviour", but with "being", with "sat". Everything
would
then
Conditioning
role and,
flow
by
past
experience
would
no
longer play a
is
when
this
oneness
"brahman 11
universal
spiritual
of
the
individual
"atman"
with
the
teachings,
one
can
understand
why
there
was
in
as
personality
powerful
point,
obstacle
however,
without
development.
rigid
is
on
not
the
only
road
that
ego-boundaries,
which it faces!
This
would
to
acted
liberation.
there
but also
have
is
an
The
openness
the direction
in
turned
in
the
were a bountiful mother, one would expect that in an ultimate openness to that which is both source and goal, there
should
be
responsible
element
of
"giving",
of giving
the
universal
welfare.
all
an
example
from
my
psychotherapeutic
experience:
of
for
treatment
several
experienced
itself
in
brothers,
for
his
married,
anxiety,
as
free
floating,
the
form
of
palpitations,
associated
to
children,
came
some extent he
vegetative
with
with
which
disturbances,
"fear
of
death".
such a's
At
this
340
town
I had to waJk
f
through a kind of maze o
wa 11 s in a
day
had
he
brought
to hold a
the
Initially I
could
cope fairly well, as the wall was built with bricks joined
together
to
by
portion
and
it
my
load.
the
had
safely
Then
very
long
of
and
myself
the
that
piece
it
Eventually,
bricks
difficult
decided
into
side.
in which
became
I
long
it
to
were
lying
balance
would
cloth
first
however,
be
with
and
He
carrying
to get down.
tied
lowered it down to
climbed down."
readily
came
lengthwise
while
safer
me
the
baby
the ground.
could
see
that
too high
too
that
In
connection
with
yogic
feeling
exercises.
i.n
my
He
stomach."
this,
longing
11
replied:
It
is
asked
for
Some
him
what
in undertaking
kind
significant
of
that
warm
when
in
the
behind
FREUD's
search
for
freedom
inner
"real
the "self" of
lisation,
core
creative
incre~sing
the
which
to
mechanistic
an
of
assumes
in
West,
also
great
notions,
and
at
importance.
the
of
Karen
We
extent
one
spontaneousness
self"
c.
finds
same
that
find
HORNEY
have
that
the
for
the
time
flows
from
it
of
it
school,
in
evidence
and
her
left
"Gestalt
Therapy"
and
various
other
more
~urn
or
less
openly
that
this
innermost
core
in
i.e.
claim
the
that
man
Ultimate
should
Power
hear
of
the
Being
call
in
of
"Be-
Sanskrit
341
11
Da-Sein 11
50)
into
an openness -
which
true being,
cendence"
i.e.
an
of
ayatana 11
(=
see page
is
11
course
particularly
obvious
in all
the
In
that
most
of
Indian
these
and
approaches
other
one
Eastern
finds
some
philosophical
with
them
have
store
of
am
sure
that
during
the
past
few days,
this
last
which
and
also
on
others
the
one
that
hand
are
necessary
are eventually
"techniques"
which
its
ancient
for
undertaking
consequences,
Indian
and
scriptures
discussed.
once more
342
with
safeguarding
one's
identity
and one's
security will
"vijugupsa"
and
anxiety",
vanish
fear,
self
also
"bhaya",
automatically
i.e.
"dread,
once
the
alarm,
individual
realises
be
can
of.
This fearlessness,
self-protection,
changes
in
which
someone
one
the
who
is one of
ancient
scriptures describe as
successfully
knows , ""however,
that
pursues
in
order
the
to
spiritual
reach
it
"niyama"
pa th.
one
has
' yama"
and
(=
entering
typical
on
prerequisites,
necessary
the other
PATANJALI' s
( 16)
"eight
limbs
of
as
in
enumerated
yoga"
for
instance.
clear
left
understanding
behind and
that
that worldly
liberation
concerns
from
all
i.e.
are
to
attachments
as
this
Beal th",
not
of ten
done
nowadays
by
way of
"Yoga
for
lead
of
is
very
far
destabilising
and
and
possibly
harming
may
an
even
imply
organism
the
which
risk
is
not
often
regularly
methods
patterns
comes
engages
of
in
across
yogic
meditation,
of
the
notion
practices,
certain
behaviour will
that
and
immature
or
while
this
by
one
includes
undesirable
themselves,
rid
of
them.
B.
s.
GOEL
can
analysis
was
first
be
with
enhanced
by
meditation.
supposed
by
( 4)),
combining
He
FREUD,
appears
the
maintains
that
some kind of
to
mere
this
self-
assume
that,
as
insight
into
the
343
their
acceptance
as
remnants
or
off"
or
"burning
up"
of
previous
behaviour.
situation"
one's
simply
one
compulsive
can
"modify
formula:
ed"
"I
not
that
the
repetitions
one's
can
quite
mere
the
maintains
at
that,
of
present
by
present,
recognising
adult
childhood
behaviour".
age
are
fixations,
He
uses
the
or:
is
and
shortcomings
as
simple as
intellectual
therapeutic
that.
insight
relationship
not
enough
with
its
opportunity
anp
that
for
re-living, i.e. emotionally experiencing, traumatic situations within the shelter of an accepting, tolerant figure,
plays
far
more
too
much
while
more
important
on
the
"corrective
for
"new
the
recent
role.
Even
compulsive
then,
emotional
the
patterns,
approaches
experience",
in
stress was
repetition of
psychotherapeutic
beginning"
his
the
stress
opportunity
psychotherapeutic
setting.
forgotten
traumatic
events,
then,
is
no
longer
back at what previously one could not face, and what therefore had tq remain repressed, forgotten.
B. S. GOEL (4) seems to assume that in the self-analysis
he
recommends,
kind
of
either
independent
the
patient,
"witness
by
developing
consciousness",
some
becomes his
Whichever
that
this
i.e.
as
"dropping
true
it may
off"
"behaviour
be,
fro~
the therapeutic
comes
about
not
at all sation
that
one
is
changing!
can only
be
the result
344
of total Yoga.
The fact that
of
pursuing
one
such
of
change
the
does
eastern
nowadays recognised as a
happen
in
spiritual
the
course
is
disciplines
to this that
want to devote
the
last
part of
my presentation.
The most convincing proof for the "reality" of behavioura 1 changes brought about by yoga or occurring in the
course of it, would of course be their demonstration by
objectifying methods of modern exact science. Thii, by
the way, cannot be equated to "proving yoga by science"
in its totality, as the wider view and higher level cannot
possibly
lower.
be
And
comprehended
if
it
by
comes
that
to
is
narrower
and
distinguishing
which
"vidya"
and
it
would
give
manifestations
satisfaction,
of
the
yoga
which
which,
usually
however,
do
to
if
even
some
process
can
be
include
somatic
expert
yogis
learn
to
master
control
can
be
gained
over
some
of
the
functions
yoga
or
meditation
appear
to
acquire
better
stress
345
tolerance,
which
means
less
proneness
to
anxiety,
and
terms of biophysics,
practices,
elements,
in
and
around
various
the
"cakra",
higher,
more
body,
especially at
the
level of the
comprehensive
systems
which
then
vibrate
at
interest
has
of
course
been
devoted
to
and
also
as
consequence of
these.
By now,
it is
the
tracings
so-called
and
that
slow o<.-rhythrn
with
the help of
appears
in
the
EEG
bio-feedback gadgets
one can help a person to tune in to this pattern of functioning more quickly and successfully.
Another
observation
which
seems
to
be
ve!y
relevant
his
usual
meditation
response"
a
no
in
exercises,
longer
EEG
shows
recordings.
the
so-called
Normally,
if
"habituation
one
presents
Attention
J.
KRISHNAMURTI
( 10)
stressed
the world into our own model of it. One can open
346
the
11
(
1 0)
new,
but
accustomed,
to
reach
also
and
the
this
free
one difficulty
to
in
the
detachment
refinement
flow
of
of
from
everything
awareness
spontaneousness.
speaking or writing
about
necessary
Of
course
this
ma.tter
to
keep us
at the world.
investigators
from
show
that
the
c.
apparent
various
Eastern approaches
vision,
of
reaching
the
of
psychology
(I
paradoxes
to
new
field
is beyond
this
level
one finds
in the
aim of gaining a
of
consciousness,
new
can
One
can
follow
the
aim
of
liberating
oneself
347
from
customary
attachments
it is,
effort
to
extreme
smallest
reach
real
manner
which
that
that
we
concentration,
possible
area
"one-pointedness"
experiments
a
limitations
by a
primary
at
the
and
by
the
of
limiting
awareness
stimulation,
mind.
presenting
small
at
or
a
One
so as
to
show
in
can
stimulus
in
so
scanning movements
of
the
fixed
eyes
can
visual field
ing
one
ana
period.
All
result
in a
the
same .stimulus
these
experimental
kind of blankness,
an emptiness or darkness,
where
finally
trast
to it,
returns
to
awareness
however,
the
monotonously over a
long
In con-
world
with
new
capacity
for
openness
extreme
these
in
two
the
life
orders
in
contrasting
fact
of
that
on
quite
approaches
concrete
can
perhaps
level
be
of
found
homeless,
him
any
expression
wandering monk,
"parivraj",
which
one
place
for
longer
than
few
days,
while on
he
withdraws
narrow
cave,
to
secluded
hermitage,
perhaps
even
of
the
most
amazing
instances
of
this
latter
which
in
Tibetan
monasteries
was
These
over
mountaineous
territory
even
in
the dark
in an
ground,
~thletic
acquired
348
extreme
concentration
rather
something
on
like
the
element
"pra~a",
until
"air"
or
probably
they
had
acquired
these
the
modern
research
experiences
of
methods
research
and
in
workers
particular
in
venturing
into
meditative practices, have brought into the foreground, is that the world as we commonly perceive it,
is really some kind of "maya", a mere limited model of
our own making. We arrive at this "construct" by picking
"
out of the
endless range of possibilities which the universe
actually
offers,
only
very
restricted
selection,
determined by our needs, in particular the need for security and stability, our expectations, the social conventions,
our attachment to what is customary and to what has proved
valid in the past, and also the structure of language
which forces us to think along the lines dictated by it.
We
have
in
1954,
based
on
brain,
much
come
to
realise
in
his
small
the
18th
together
a
book
century
with
productive
that,
our
organ,
as
"The
A.
Doors
mystical
sensory
but
HUXLEY
of
poet
w.
equipment,
rather
serves
pointed
out
Perception",
BLAKE,
is
the
not
the
so
purpose
of selecting, drastically restricting and rigidly systematising the inflow of the total stimuli available. We therefore remain caught in a "make believe" world, not realising
that
us.
much wider
Along with
that
supports
scope of
these
insights
them,
not
experience
only
could be open
to
but also on the part of modern physics, one finds a tendency towards what one can call a
"secularisation of mysti-
349
ness
is
frameworks
with
which
one
used
to associate
it
in some
potential
inherent
in
man,
which
probably,
in this
longer
India,
fully
this
by the
"Kundalini,
the
in
series
whole
urgent
this
so
concern
of
that
evolutionary
force
further
science
potential
(5)
publications.
should
in man,
"Ku~9alinI"
described as
that
and later
It
was
his
cognizance
which
of
he saw in the
workers
yoga
poetic
it
agree
and
in
which
when
to enable
aroused,
or,
the
programme
to
myths
its
and
and
methods
underneath all
images
the
associated with
enables
the
brain
to
function
on a
stimuli
one
has
consciousness"
"ku;isialinI",
new level,
of
"altered
this
picturesque
the East,
iously.
on
that
become
expressed
"computer"
that
capable
has
of
in
modern
technical
language,
fed
into
programming
it,
itself
perhaps
to a
even
multitude
of
ventured
the
into
producing
(11)
Western
quite
"a 1 tered
research
number
states
of
workers
of
who
experiences
consciousness",
himself has
aiming
John
at
LILLY
think
there
"secularisation
blasphemy.
of
It does
is
no reason to feel
mysticism"
or
even
it as
350
calls
his
"universe"
still
(=
is
in
comparison
to
the
the directions
in which
research
to
of
few hints as
351
After
delineating
some
of
the
avenues
which
further
352
LITERATURE
1. ANAGARIKA GOVINDA, Lama: "The Way of the White Clouds."
Hutchinson & Co., Ltd, London,
1966.
2 DEAN, S R.
( Ed. ) :
3 FREUD . S :
4 . GOEL, B. S :
5. GOPI
6. HOCH I
KRISH~A,
Pandit:
E.:
7. HOCH I E.:
8. HOCH, E.:
9 HUXLEY I A. :
"The Doors
"Perception."
Chatto & Windus, London,
1954.
of
353
11. LILLY, John
c.:
1 4 NEKI , J. S. :
"Guru-chela relationship:
The possibility of a therapeutic paradigm." Amer.J.
Orthopsychiat., Vol. 43,
p. 755, 766, 1973.
1 5 NEKI , J. S.
16. PATANJALI:
Sanskrit-English parallel
texts with commentaries,
ed. by Shri Ramakrishna Math.
Madras.
1 9 WHITE I J ( Ed ) :
355
Pages
Abhinavagupta
abstract terms in Sanskrit,
Latin, Greek, German
action without fruit of
action
anxiety (separation)
55, 78, 90
16, 35, 37, 40, 44, 48, 112
202, 233, 237
34, 42, 85. 187
25, 36, 54, 76, 87, 322
17, 53, 125, 323
63, 143, 168, 190, 220
bhavana/bhavana
bhutapala (shepherd of Being)
cit
clearing ( 11 Lichtung 11 in
Heidegger's terms)
coming to terms with: see
11
Auseinandersetzung 11
creation (Schopfung)
Dasein, Daseinsanalyse
dream
Entbergen: hervorbringendes
und herausf orderndes
(Heidegger)
gabhrahat (anxiety)
gun a
guru, relationship between
master and disciple
48, 202
20, 36, 88, 141
2 1 , 7 8 , 1 4 6 ' 1 9 2 ' 2 6. 1 , 3 3 7
ft., 233
ksetra/ksetrajna: see
"field/knower of the field"
"Lichtung": see "clearing"
multiple meaning of Sanskrit
roots
nomadic attitude: see
"illiterate mind"
356
Pages
OM
reality (Wirklichkeit)
re-incarnation
relationship between master
and disciple: see "guru"
79, 204
Uebertragung: see
"transference"
vaisvanara
videha
vijugupsa
vimarsa
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