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Freudiam Psychoanalysis and Psychodynamics of Yoga
138
tential or humanistic psychologies and hence there may not be any need for appealing to Samkhya-type of metaphysics to Freudian limitations. Sharma has referred to Maslow (PY, p. 137) but not to Rogers, Binswanger, Medard Boss and other psychologists who have tried on their own premises to overcome the inadequacies of Freudian system; many neo-Freudians have also introduced new categories within the system. Let us now discuss the concept of freedom.
4. Freedom ;
Sharma uses the concept of human freedom at a metaphysical level. He uses it to convey the concept of moksa advanced by Yoga and Vedanta, but human freedom in its modern socio-political-cultural meaning is not the same as human freedom in its metaphysical meaning. Individual liberation from the bondage of Praksti is different from individual freedom in the context of state, church, press and other institutions. So even if Sharma is sure that the Western mind will not find it difficult to accept the Yogic concept of freedom, it appears that the radical difference betwoen the two concepts of freedom can not be overcome. Sharma rightly points out that the West has done so much to evolve and interpret the meaning of liberty of thought, action and life to modern man' (PY P. 47) but, liberty of thought, action and life is a totally different concept when compared to the concept of Mokşa. Moksa has nothing to do with sociopolitical-cultural freedom. It is an individual liberation from metaplysical bondage. It is true that psychoanalytic liberation is also an individual liberation, but even the psychoanalytic liberation is not the same as Yogic liberation.
Sharma has distinguished between freedom as a methodological assumption as opposed to the methodological postulate of Psychic determinism but we should also distinguish between freedom as mode of action as contrasted to coerced action. Similarly, one may distinguish between autobiographical freedom in the sense that one is relatively free from tensions, delusions, superstitions etc. and social freedom in the sense that one can express his opinions and act upon them without feeling threatened or insecure. Yogic techniques may free one's mind from stress and strain without at the same time making him socioculturally free because of circumstances beyond his power. A psychoanalytically liberated person or a person liberated by the techniques of Yoga may be peaceful and joyful, may be more creative and less rigid, but all this may be short-lived if the sociocultural setting in which he exists does not constructively respond to his new being.
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