Gandhi and Freud: The Mahatma and the Mind

Dr. Hemanta Rajbanshi

(drhemantarajbanshi@gmail.com)

A few days ago, while going through the book, “Gandhi on Non-Violence,”  edited by Thomas Merton, the very first line of the preface by Mark Kurlansky, piqued my interest. He says, “I amuse myself speculating what Sigmund Freud would have made of Mohandas Karamchand Gandhi had he gotten him on his couch.” He also adds, “The two lives did overlap in time, if not in geographic or intellectual space…His (Gandhi’s) life was a constant illustration of Freud’s thesis that we cannot be happy because our inherent nature is contrary to the demands of our conscience, or, as Freud put it, our ego is at war with our superego.” All these interesting discussions helped us delve deep into their philosophies and relevance in today’s world. 

The two towering figures of the 20th century, Mahatma Gandhi and Sigmund Freud, offer compelling yet distinct perspectives that remain highly relevant to contemporary society. Gandhi, the political and spiritual leader who championed non-violence and civil disobedience, and Freud, the founding father of psychoanalysis, addressed the complexities of human nature in ways that continue to influence how we understand ourselves and our world.

Mahatma Gandhi’s understanding of the human condition is deeply rooted in his philosophy of non-violence (ahimsa) and truth (satya). Gandhi believed that humans are inherently capable of both immense good and evil. However, he maintained an optimistic view of humanity’s potential for moral and spiritual growth. Central to his thought was the idea that individuals could achieve self-realisation through non-violence, self-discipline, and a commitment to truth.

Gandhi’s approach to the human condition emphasises the importance of personal and social ethics. He advocated for a life of simplicity, arguing that materialism and excessive consumption lead to moral decay and social injustice. In his view, the pursuit of personal gain at the expense of others undermines the very fabric of society. Instead, he promoted the concept of Sarvodaya, or the welfare of all, suggesting that true happiness and fulfilment come from serving others and working towards the common good.

In contrast, Sigmund Freud’s exploration of the human condition delves into the unconscious mind and the conflicts that arise within it. Freud’s psychoanalytic theory posits that human behaviour is largely influenced by unconscious desires, fears, and memories. He identified three components of the psyche: the id, the ego, and the superego. The id represents primal desires, the ego mediates between the id and reality, and the superego embodies internalised societal norms and morals.

Freud’s view of the human condition is often seen as more pessimistic than Gandhi’s. He highlighted the internal conflicts and neuroses that plague individuals, suggesting that much of human behaviour is driven by repressed impulses and unresolved childhood experiences. Freud’s concept of the death drive (Thanatos) further underscores his belief in the presence of inherent destructive tendencies within humans, which stand in contrast to the life-affirming instincts (Eros).

In today’s world, the insights of Gandhi and Freud can be synthesised to offer a more comprehensive understanding of the human condition. The current global landscape, characterised by political polarisation, social unrest, and environmental crises, calls for a deep reflection on both individual and collective behaviour.

Gandhi’s critique of materialism is particularly relevant in an era of rampant consumerism. The relentless pursuit of economic growth and material wealth has led to significant environmental degradation and social inequality. By embracing Gandhi’s principles of simplicity and sustainability, society can move towards more ethical and equitable ways of living. This shift requires a re-evaluation of values, prioritising the well-being of the planet and future generations over short-term gains.

Freud’s exploration of the unconscious mind provides valuable insights into the psychological challenges faced by individuals today. Mental health issues such as anxiety, depression, and addiction are increasingly prevalent. Freud’s work underscores the importance of understanding the underlying causes of these issues, often rooted in unresolved trauma and internal conflicts. Modern psychotherapy and psychoanalysis, building on Freud’s legacy, continue to play a crucial role in helping individuals navigate their inner lives and achieve psychological well-being.

Gandhi’s advocacy for non-violent resistance offers a powerful strategy for addressing social and political conflicts. In contemporary movements for social justice, from climate activism to racial equality, the principles of non-violence and civil disobedience remain potent tools for enacting change. Gandhi’s belief in the power of peaceful protest and moral persuasion resonates with the growing recognition that sustainable change requires not just structural reforms but also a transformation of hearts and minds.

Combining Gandhi’s ethical vision with Freud’s psychological insights can lead to a more holistic approach to addressing the human condition. For instance, efforts to combat systemic injustice and promote social welfare can benefit from an understanding of the psychological factors that influence human behavior. Similarly, initiatives aimed at improving mental health can be enriched by incorporating ethical considerations, such as the importance of community support and collective responsibility.

The thoughts of Mahatma Gandhi and Sigmund Freud on the human condition offer valuable lessons for present-day society. Gandhi’s emphasis on non-violence, truth, and ethical living, coupled with Freud’s insights into the complexities of the human psyche, provide a comprehensive framework for understanding and addressing contemporary challenges. By integrating these perspectives, society can aspire to a future that is both morally grounded and psychologically healthy, fostering a world where individuals and communities thrive in harmony.

Coming back again to Kurlansky’s preface, he concludes, “They both believed that the purpose of civilisation was to engage in such unnatural struggles, which make life better. To Freud, the struggles of the individual psyche do not work together but independently, like the earth orbiting and at the same time spinning on its axis. To Freud, the personal struggle of the man, Mohandas Gandhi, to make himself better and purer would not be relevant to the struggle of Mahatma Gandhi, the great leader, to make the world better. But to Gandhi, it was very relevant.”