Metapsychology of perfection
One of the most desirable objectives in life is to attain perfection. Indeed, Sri Aurobindo describes that along with freedom, purity and beatitude, perfection forms the yogic quartet that constitutes the nature of divine existence (1). However, in the field of psychotherapy, we often find that the urge for perfection can become sufficiently strenuous to produce anxiety and stress. In vulnerable subjects, this urge can become so exaggerated as to precipitate an obsessive compulsive neurosis. Failure to meet high standards of perfection set by oneself can result in chronic guilt feelings that may border on the pathological. The Type-A executive personality who is more prone to ischemic heart disease is marked among other things by an excessive urge for perfection in executing his or her responsibility, leading to ‘workaholism’. Thus the most cherished objective in life can become a troublesome burden.
As a therapist, I have felt that the metapsychology of perfection should be appreciated if we have to deal with perfection as an issue. Can there be anything perfect in the world? Can the Divine itself create forms that represent sustainable perfection? It seems that not only the human being but the lesser gods can too be lured to imperfection. The story of Ahalya in the Ramayana is a case in point. Brahma, the Supreme Creator, produced beauty in its fullest perfection in the creation of Ahalya. The lesser gods, especially Indra, were tempted. This is significant as Indra shares the same root in Sanskrit as ‘Indriyas’—the senses. It is the function of Indra to see that knowledge is not distorted by the senses. Yet he is a secondary and not a primary power, hence falls short of the perfect perfection.
Ahalya was put in the custody of a virtuous and puritan sage, Gautama. Pleased by Gautama’s chastity, Brahma allowed him to marry Ahalya. One day, in the absence of Gautama, Ahalya was sensually lured by Indra. When he came to know of it, Gautama cursed Ahalya in rage, turning her to a stone. Ahalya was never given a chance to defend herself. It is not known whether she was a willing participant or an innocent victim of circumstances. The spell was broken only when the sage Viswamitra requested Lord Rama to free Ahalya by His Divine Grace. However, even before the divine intervention, Satananda born of the wedlock of Gautama and Ahalya had expressed his anguish to Rama about the cruel fate of his mother due to Indra’s imperfection. Incidentally, Satananda was the priest at the ceremony when Rama had arrived to marry King Janaka’s daughter.
This narration gives several interesting insights:
