Analytic Psychocatharsis

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Primal Suppression and ARE - VID - EOR

For ARE – VID – EOR (or VID – EOR – ARE, regardless of which way it is written or read) is not a mysterious name whose origin, ‘loadedness’ and rational reasoning remains obscured, but rather a knot of significance that is transparent in any direction.

VIDE, as a matter of fact, means: look, see; VIDEOR means: I am seen. Our visibility, our SHINES is not only apparent through the letters written next to the circle line, and which provide for an image, pattern or SHINING wreath.

It is also expressed through VIDE, VIDEOR, and thereby supplies an additional reinforcement of semiotics, or character structure. The SPEAKS of ORA (speak, pray) and of ORARE (to talk) is positioned in exactly the same way, but of course, also in the formulation’s word type. Forthwith, an additional semiotic element.1 The one has a conjunction with the Other in multiple ways.

Whatever happens to appear in the unconscious, or in the FORMULA-WORD’s machinery, its output is transformed and modified. However, it is not modified without having a goal. What faces the structure of a primal suppression (SHINES) is a structure of an interpretation (SPEAKS). There is a structure within the SHINES. It is not just nothing. Something structural, or image-like, but which is also already a possibility to include a symbol (or something word-like), is given.

Let's compare with Lacan's chain of symbols. It consists of + and – signs, simple SHINES’ that always reveal a primitive order of the symbolic type.2 The SPEAKS is found within it, in that many interpretations, significances and imaginations are supplied. But finally, only one of them rises over the others and represents the correct interpretation.

At that moment, the ‚master’s’ echo-discourse, which consists of whole, beautiful but always mystic, ascetic stories, is faced with true discourse-rhetoric, or scientific methodology. After all, a great Param Sant Sat guru would apply trivial verbal expression, or verbosity. And would he teach of such unbelievably complex structures of the ‘spiritual’ levels, such as Agam, Alakh or Anam, he still wouldn’t be able to provide evidence.3 But, why would he? He doesn’t address rational thinking.

His attempt is to impress for the sakes of leading us to yoga. Were we, however, to precisely understand the exercise structure with the FORMULA-WORDs, then we wouldn’t need to forsake rational thinking, needn’t switch off our minds, even though this seems to be similar in the case of such exercises in Surat Shabd Yoga.

It is possible to return to the issues of linguistics, psychoanalysis, semiotics or other sciences, or to be busy with the exercises' relation to culture, while being in meditation, and which then would better be described as: Analytic Psychocatharsis, a conjectural science. Then it wouldn’t be necessary to constantly fear that it would be but the course of a lowly mind.

Intellect, says Kirpal Singh, is of great help, the greatest there can be, but it shouldn’t become the sole ruler of the method. Neither does this happen in my method. However, the ‘astro-mental’ is nothing other than ‘mind’. Why not avoid such ballast from the start?

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