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References
George Steiner, ‘A Note on language and psychoanalysis’, International Review of Psychoanalysis 3: 3, 1976, p. 257.
David Bakan, Sigmund Freud and the Jewish Mystical Tradition, New York: Schocken Books, 1967, p. 25.
Thomas Kuhn, The Structure of Scientific Revolutions, Chicago: University of Chicago Press, 1962.
McKim Marriott, ‘Hindu Transactions: Diversity without Dualism’, in B. Kapferer (ed.), Transactions and Meaning, Philadelphia: Institute for the Study of Human Issues, 1976.
Richard A. Schweder and Edmund J. Bourne, ‘Does the Concept of Man vary cross-culturally?’, unpubl. paper, presented at the Conference on ‘Cultural Conceptions of Mental Health and Therapy’, East-West Center, Honolulu, June 1980.
Roy Schaeffer, ‘The Psychoanalytic Vision of Reality’, International Journal of Psychoanalysis 51, 1970, 279–97.
Sudhir Kakar, ‘Relative Realities: Images of Adulthood in Psychoanalysis and the Yogas’, in S. Kakar (ed.), Identity and Adulthood, Delhi: Oxford University Press, 1979.
Franz Alexander, ‘Buddhistic training as an artificial catatonia’, Psychoanalysis 19, 1931, 129–45.
Nathaniel Ross, ‘Affect as Cognition: With Observations on the Meaning of Mystical States’, International Review of Psychoanalysis 2: 1, 1975, p. 90.
An eloquent spokesman of this position is Sayeed Hossein Nasr: See his Islam and Plight of Modern Man, London: Longman, 1975; see also Ashis Nandy, ‘Subjects and Subjecthood in Contemporary Psychology: Politics, Ethics and Culture of a Science’, unpubl. U. G. C. Lecture, Delhi University, 1978.
Sri Aurobindo, Bases of Yoga.
Maharaj Charan Singh, Light on Santmat, Beas: Radha Saomi Satsang, 1958, pp. 238–39.
On this, see Agheananda Bharati, The Light at the Center: Context and Pretext of Modern Mysticism, Santa Barbara: Ross-Erickson, 1976.
The meaning of Ramakrishna's mystical states has been debatable, even among psychoanalysts and psychoanalytically influenced psychiatrists. The Committee on Psychiatry and Religion of the Group for the Advancement of Psychiatry, for instance, has the following to say about Ramakrishna: “Despite the fact that Shri Ramakrishna was declared to be insane by some members of his family and some of his friends at one time in his career, the further inference that his later experiences were only psychotic manifestations or restitutions cannot be made, if indeed such claims cna be made about anyone .... The record suggests, however, that his emergence from these identificatory states was not only unscarred but actually one of deepening and enrichment of his ego.” See Group for the Advancement of Psychiatry, Mysticism: Spiritual Quest or Psychic Disorder?, Vol. IX. No. 97, 1976, p. 754.
Sudhir Kakar, The Inner World: A Psychoanalytic Study of Childhood and Society in India, Delhi and New York: Oxford University Press, 1978, p. 112.
Quoted in John E. Mack, ‘Psychoanalysis and Historical Biography’, Journal of the American Psychoanalytic Association 19: 1, 1971, p. 145.
John E. Mack, ‘Psychoanalysis and Historical Biography’, Journal of the American Psychoanalytic Association 19: 1, 1971, p. 145. p. 150.
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Kakar, S. Reflections on psychoanalysis, Indian culture and mysticism. J Indian Philos 10, 289–297 (1982). https://doi.org/10.1007/BF00240668
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DOI: https://doi.org/10.1007/BF00240668