SAIVA SIDDHANTHA TERMS AND THEIR ANALOGUES IN PSYCHO-ANLYSIS:
Saiva siddhantha was one of the few hindu schools which survived the changes that took place in india from 10-17th centuries. Many of the important philosophical schools were threatened by the influence of west asian and European influences in northern india. However the southern schools survived and in fact flourished to grow further well into 18th century.
Earliest evidences of saiva siddhantha are traced to Sumerian and Indus civilizations. The advent of Vedas in the indo-gangetic planes led to further growth. The mandukya upanisad has significant contents which saiva doctrines often come very closer in this context. The next phase of purana period and agama periods saw the growth of saiva philosophy. There about 7 "siva" puranas and 28 siva agamas. The pre veda, veda, purana and agama phases of saiva siddhantham are by and large very less found in tamil texts. Either they were destroyed or lost( there were jain-buddhist influences dominant in tamil country upto 6th century AD.). the saiva agamas was
first observed in thirumandhiram 6th AD. Subsequently the jain-buddhist deconstruction took place. Saivism flourished as the soul religion in tamil country. This was led by appar and sambandhar. Since then till the current day saiva siddhantham is a zealously guarded secret of the tamils.
The Royal Asiatic society was estabilished by the Europeans at Calcutta in 1750s. this forum aimed at understanding Indian arts,science and philosophy. Many of the works were translated and sent to Europe. Earliest works were translated to german language and made significant impact to the german idealism. In fact Immanuel kant's transcendental idealism was not unknown to eastern schools.
Hegel made significant observations about Hinduism and noted the deeper connotations in hindu symbols,images and arts. He felt the gods in Hinduism are representations of unconscious processes. Schopennehauer was another most important philosopher who admired upanisads and Vedas. The subsequent raise of phenomenology and existentialism with Heiddeger, Soren Keikagard, Karl Jasper etc followed this thread.
Freud and his psycho-analysis were substantially influenced by this thread from Kant to Jasper. While phenomenology aimed at describing the mental contents the psycho-analysis strived to find explanations to the mental functions.
The presence of existentialism ,phenomenology and psycho-analysis in hindu thoughts are well known and they were here for 3000 years in Buddhist,jain and hindu works. But nowhere the psycho-analytic contents are so much pronounced as in saiva siddhantham. The similiarities with Freudian terminologies are so striking and some times the symbolisms are also same in both schools.
Some of the terms are shown below to give a random glimpses into these similiarities: Id=pasam Ego=pasu Superego=pathi Anavam=affect Kanmam=psychomotor Mayam=cognition Avan=father Aval=mother Adhu=child Iruvinai oppu=oral stage Mala paribaham=anal stage Sakthinibatham=oedipal stage(phallic) Sakkiram=conscious Sopanam=sleep+dreams Suzhuthi= deep sleep(NREMsleep) Dhooriam=dissociative states Suddha avathai=functional symptoms Sakala avthais=comorbid states Kevala avathais=organic symptoms Melal avathais=adjustment disorders Mathial avathais=neurosis Keezhal avthais=psychotic states Anathi state= borderline state Anava state =narcissism state Lingam=conscious(?supra) Nandi=preconsconscious Palipeedam=unconscious Malam,mala parbaham=elimination vs retention(anal function)