In a 1927 letter to Sigmund Freud, Romain Rolland coined the phrase "oceanic feeling" to refer to "a sensation of 'eternity'", a feeling of "being one with the external world as a whole", inspired by the example of Ramakrishna, among other mystics.[1][2] According to Rolland, this feeling is the source of all the religious energy that permeates in various religious systems, and one may justifiably call oneself religious on the basis of this oceanic feeling alone, even if one renounces every belief and every illusion.[3] Freud discusses the feeling in his Future of an Illusion (1927) and Civilization and Its Discontents (1929). There he deems it a fragmentary vestige of a kind of consciousness possessed by an infant who has not yet differentiated itself from other people and things.[4]
On December 5, 1927, Rolland coined the phrase in a letter to Freud, writing that he should consider spiritual experiences, or "the oceanic feeling", in his psychological works:[5][6]
Mais j'aurais aimé à vous voir faire l'analyse du sentiment religieux spontané ou, plus exactement, de la sensation religieuse qui est...le fait simple et direct de la sensation de l'éternel (qui peut très bien n'être pas éternel, mais simplement sans bornes perceptibles, et comme océanique).[7]
In strict translation:
But I would have liked to see you doing an analysis of spontaneous religious sentiment or, more exactly, of religious feeling which is...the simple and direct fact of the feeling of the eternal (which can very well not be eternal, but simply without perceptible limits, and like oceanic).[8]
Rolland based his description on the example of Ramakrishna who had his first spiritual ecstasy at the age of six.[9][10] From his 10th or 11th year of school on, the trances became common, and by the final years of his life, Ramakrishna's samādhi periods occurred almost daily.[10]
Rolland described the trances and mystical states experienced by Ramakrishna and other mystics as an "'oceanic' sentiment", one which Rolland had also experienced.[11] As described by Rolland, it is "a sensation of 'eternity', a feeling as of something limitless, unbounded", a "feeling of an indissoluble bond, of being one with the external world as a whole".[1] Rolland believed that the universal human religious emotion resembled this "oceanic sense".[12] In his 1929 book La vie de Ramakrishna, Rolland distinguished between the feelings of unity and eternity which Ramakrishna experienced in his mystical states, and Ramakrishna's interpretation of those feelings as the goddess Kali.[13]
Freud ends The Future of an Illusion with a discussion of the concept, and picks up the discussion at the beginning of Civilization and Its Discontents, answering Rolland's request. There he credits the concept to an anonymous friend.
Freud's explanation
Freud argues that the "oceanic feeling", if it exists, is the preserved "primitive ego-feeling" from infancy. The primitive ego-feeling precedes the creation of the ego and exists up until the mother ceases breastfeeding. Prior to this, the infant is regularly breastfed in response to its crying and has no concept that the breast does not belong to it. Therefore, the infant has no concept of a "self" or, rather, considers the breast to be part of itself. Freud argues that those experiencing an oceanic feeling as an adult are actually experiencing a preserved primitive ego-feeling. The ego, in contrast, comes into existence when the breast is taken away, and involves the infant's recognition that it is separate from the mother's breast, and therefore, that other people exist. Freud argues that it would not necessarily contradict psychoanalytical theory for this primary ego-feeling to coexist along with the ego in some people. The main argument for this is that psychoanalytical theory holds that all thoughts are preserved in a conservation of psychic energy. Therefore, the "oceanic feeling" described as a oneness with the world or a limitlessness is simply a description of the feeling the infant has before it learns there are other persons in the world.[4][14]
The relevance of Romain's stance on the oceanic feeling has been recognized by scholars, who argue for a more encompassing understanding of religion and spirituality, offering a transformational model of psychology which validates the claims of mystics.[15][14] Neurotheology, on the other hand, investigates the neurological basis of religious experiences, such as oneness with the universe and ecstatic trance.[16]
These experiences can also be intentionally induced. Andrew B. Newberg, Eugene G. d'Aquili, and Vince Rause found that "intensely focused spiritual contemplation triggers an alteration in the activity of the brain that leads one to perceive transcendent religious experiences as solid, tangible reality. In other words, the sensation that Buddhists call oneness with the universe".[22]
Bulgarian-French philosopher Julia Kristeva writes about oceanic feeling in Black Sun: Depression and Melancholia. Her conception is similar to Freud's, relating the feeling to infantile regression.[23] More recently black studies scholar and poet Jackie Wang wrote about the notion of oceanic feeling in the article "Oceanic Feeling and Communist Affect," outlining its historic development through the work of Rolland and his relation to Spinoza, Freud, Kristeva, finally relating it to blackness and the trauma of the Middle Passage as discussed by Fred Moten.[24]
↑ Torgovnick, Marianna (1998). Primitive Passion: Men, Women, and the Quest for Ecstasy. Chicago: University of Chicago Press. p.12. ISBN9780226808376. OCLC445179421.
A vision is something seen in a dream, trance, or religious ecstasy, especially a supernatural appearance that usually conveys a revelation. Visions generally have more clarity than dreams, but traditionally fewer psychological connotations. Visions are known to emerge from spiritual traditions and could provide a lens into human nature and reality. Prophecy is often associated with visions.
Romain Rolland was a French dramatist, novelist, essayist, art historian and mystic who was awarded the Nobel Prize for Literature in 1915 "as a tribute to the lofty idealism of his literary production and to the sympathy and love of truth with which he has described different types of human beings".
Ramakrishna, also called Ramakrishna Paramahansa, born RamakrishnaChattopadhay, was an Indian Hindu mystic. He was a devotee of the goddess Kali, but adhered to various religious practices from the Hindu traditions of Vaishnavism, Tantric Shaktism, and Advaita Vedanta, as well as Christianity and Islam. He advocated the essential unity of religions and proclaimed that world religions are "so many paths to reach one and the same goal". His parable-based teachings espoused the ultimate unity of diverse religions as being means to enable the realization of the same God. He is regarded by his followers as an avatar.
Civilization and Its Discontents is a book by Sigmund Freud, the founder of psychoanalysis. It was written in 1929 and first published in German in 1930 as Das Unbehagen in der Kultur.
The neuroscience of religion, also known as neurotheology, and as spiritual neuroscience, attempts to explain religious experience and behaviour in neuroscientific terms. It is the study of correlations of neural phenomena with subjective experiences of spirituality and hypotheses to explain these phenomena. This contrasts with the psychology of religion which studies mental, rather than neural states.
In psychology, introjection is the unconscious adoption of the thoughts or personality traits of others. It occurs as a normal part of development, such as a child taking on parental values and attitudes. It can also be a defense mechanism in situations that arouse anxiety. It has been associated with both normal and pathological development.
Object relations theory is a school of thought in psychoanalytic theory and psychoanalysis centered around theories of stages of ego development. Its concerns include the relation of the psyche to others in childhood and the exploration of relationships between external people, as well as internal images and the relations found in them. Adherents to this school of thought maintain that the infant's relationship with the mother primarily determines the formation of their personality in adult life. Attachment is the bedrock of the development of the self, i.e. the psychic organization that creates one's sense of identity.
Ego psychology is a school of psychoanalysis rooted in Sigmund Freud's structural id-ego-superego model of the mind.
Focal seizures are seizures that affect initially only one hemisphere of the brain. The brain is divided into two hemispheres, each consisting of four lobes – the frontal, temporal, parietal and occipital lobes. A focal seizure is generated in and affects just one part of the brain – a whole hemisphere or part of a lobe. Symptoms will vary according to where the seizure occurs. When seizures occur in the frontal lobe, the patient may experience a wave-like sensation in the head. When seizures occur in the temporal lobe, a feeling of déjà vu may be experienced. When seizures are localized to the parietal lobe, a numbness or tingling may occur. With seizures occurring in the occipital lobe, visual disturbances or hallucinations have been reported.
Scholarly approaches to mysticism include typologies of mysticism and the explanation of mystical states. Since the 19th century, mystical experience has evolved as a distinctive concept. It is closely related to mysticism but lays sole emphasis on the experiential aspect, be it spontaneous or induced by human behavior, whereas mysticism encompasses a broad range of practices aiming at a transformation of the person, not just inducing mystical experiences.
In psychoanalytic theory, regression is a defense mechanism involving the reversion of the ego to an earlier stage of psychosexual development, as a reaction to an overwhelming external problem or internal conflict.
Love and hate as co-existing forces have been thoroughly explored within the literature of psychoanalysis, building on awareness of their co-existence in Western culture reaching back to the “odi et amo” of Catullus, and Plato's Symposium.
Identification is a psychological process whereby the individual assimilates an aspect, property, or attribute of the other and is transformed wholly or partially by the model that other provides. It is by means of a series of identifications that the personality is constituted and specified. The roots of the concept can be found in Freud's writings. The three most prominent concepts of identification as described by Freud are: primary identification, narcissistic (secondary) identification and partial (secondary) identification.
Paul Federn was an Austrian-American psychologist who was a native of Vienna. Federn is largely remembered for his theories involving ego psychology and therapeutic treatment of psychosis.
In classical psychoanalytic theory, the Oedipus complex refers to a son's sexual attitude towards his mother and concomitant hostility toward his father, first formed during the phallic stage of psychosexual development. A daughter's attitude of desire for her father and hostility toward her mother is referred to as the feminine Oedipus complex. The general concept was considered by Sigmund Freud in The Interpretation of Dreams (1899), although the term itself was introduced in his paper A Special Type of Choice of Object made by Men (1910).
Ramakrishna (1836–1886) was a 19th-century Indian mystic whose teachings form the foundation of the Ramakrishna religious movement, Ramakrishna Order and Ramakrishna Mission.
Ramakrishna (1836–1886) is a famous mystic of nineteenth-century India. Ramakrishna never wrote down the details of his own life. Sources for his life and teachings come from the writings of his disciples and live witnesses. Ramakrishna's recorded sayings mainly come from the last four years of his life.
Ramakrishna's samādhi was an ecstasy-filled trance-like state that Indian mystic Ramakrishna used to undergo.
Trance is a state of semi-consciousness in which a person is not self-aware and is either altogether unresponsive to external stimuli or is selectively responsive in following the directions of the person who has induced the trance. Trance states may occur involuntarily and unbidden.
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