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Books > Humanities > Religion & beliefs > General > Philosophy of religion
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Freud's Mahabharata (Hardcover)
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Freud's Mahabharata (Hardcover)
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Though Freud never overtly refers to the Mahabharata, many of the
Sanskrit epic's themes are illuminated by Freud's thought and,
conversely, many incidents in the epic can be used to illustrate
Freud's theories. In Freud's Mahabharata, the companion volume to
Freud's India, Alf Hiltebeitel offers what he calls a "pointillist
introduction" to a new theory about the Mahabharata based on Freud.
Chapter 1 introduces the concept of the preoedipal, along with
Freud's discussion of burial alive, ghosts and doubles, and
castration anxiety, and looks at parallels with Indian theories of
karma and reincarnation. In Chapter 2 Hiltebeitel draws on Andre
Green's concept of "the dead mother," alive but dead to her child,
to tell the epic's main story through the interactions between the
peace-loving King Yudhisthira and his bellicose mother Kunti.
Chapter 3 takes up three "dead mother" stories in the Mahabharata's
early books, all of them featuring Kunti, among a plethora of
really dead or divine past mothers in the Pandava lineage. Next,
Chapter 4 looks at Fernando Wulff Alonso's hypothesis that the
Mahabharata poets worked from Greek sources in modeling their
stories. Hiltebeitel explores the epic's divine plan of the
unburdening of the Earth, the goddess Earth, and its Greek
counterpart in the Iliad's plan of Zeus. Girindrasekhar Bose's
concept of the "Oedipus mother" is introduced in Chapter 5 through
a discussion of Aravan, a minor figure throughout the Sanskrit epic
tradition but one who looms in importance in the Draupadi cult and
has a cult of his own, where he is called Kuttantavar. In both
cults Aravan is worshiped for his self-mutilating sacrifice as a
battle-opening offering to "mother" Kali, and he is worshipped in
his own cult by Indian eunuchs or castrati called Aravanis in his
honor. The book concludes with a new theory of the epic based on
Freud's Moses and Monotheism, in which he argued that religious
traditions deserve to be studied not only in what they say
consciously about themselves, but in what they have registered
unconsciously from past traumas, loss of memory, and the return of
the repressed.
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