Analytic Psychocatharsis

... combining meditation with science

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First Meeting with Kirpal Singh

I met Kirpal Singh fort he first time in October of 1972. One and a half years beforehand, in 1971, I had had my introduction into the essence of Surat Shabd Yoga. I learned of the five so-called 'loaded names' (the Sanskrit names mentioned above) without Kirpal Singh being present.

From the beginning on I was in conflict caused by his charisma and the influence of Surat Shabd Yoga, on the one hand and my scientific knowledge, especially that of psychoanalysis, on the other. It wasn't until later on that I not only learned to recognize common grounds of the two areas, but also to distinguish them.

Though Surat Shabd Yoga may seemingly have nothing to do with mathematical sciences, it is still possible to produce clear connectivity between them, as well as clear relational lines and conjectures. The famous mathematician, K. Goedel (1906 - 1978), who almost lived at the same time as Kirpal Singh, did not only discover the well-known theorem of incompleteness, but was also concerned with 'spiritual' subjects.

Amongst them were: "Issues on the substance of time, on the existence of God, on the nature of the human mind..." and so on. His second edition of 'What is Cantor's Continuum Problem?' went on to say: "Though it may be far away from sensual perception, 'we' still have a perception for quantitative theoretical objects. . . ... and it is incomprehensible, why we should have less confidence in this type of perception, namely in mathematical intuition, than in sensual perception."1

This is exactly what it is, the 'perception of mathematical intuition, for set theoretical objects'! The precise presumption, the conjecture! After all, set theoretical objects is the entirety of thinkable objects reduced to the maximum of their formal attributes, and simultaneously, precisely demonstrable and countable. The SHINES, the fractional stroke (/) and the SPEAKS are such objects, just as numbers, points, lines and so forth.

As a matter of fact, this shows us that Surat Shabd Yoga does not require us to linger at the second level, the Deva, or astral level2, namely at the dual form of a Param Sant Sat guru. The more we gain at the third level, and equilibrium is established between verbal-mental aspects and visual-shining ones, the more progress we make on the fourth level until we arrive at exactly such precise object formations, at such line dynamism of non-Euclidian geometry, or how else should we express it: Set theoretical objects? Or, crystal clarity of the spirit? Or, Bhanwar Gupha?3

 

1 Translated from: Guerrerio, G., Kurt Gödel, Logische Paradoxien und mathe-matische Wahrheit, spectrum Verlag (2002) page 42 [add.: Logical Paradoxons and mathematical Truth]

2 Also known as ‚Sahansdal Kanwal' in Surat Shabd Yoga.

3 Bhanwar Gupha is the fourth level in Surat Shabd Yoga (also see fig. 9).

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