Analytic Psychocatharsis

... combining meditation with science

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The book offers a brief overview of the different types of Yoga and then provides a comparison with the modern science of psychology. Laya Yoga, a comprehensive physical and mental method, seems to be the best pick for such research. Laya Yoga, as it was taught by the late Sant Kirpal Singh (1894-1974) in Sant Mat (Rhadasoami, Ruhani Satsang, India), is widely known as a modern method of meditation in India. There, a yogi is no longer expected to live in the forest, or to subject himself to asceticism. He is rather free to have a normal profession, have a family and children, and is expected to include modern scientific aspects into his teachings. Kirpal Singh's Surat Shabd Yoga (his name for Laya Yoga) is also related to Patanjali's yoga. 'Yoga is chit vritis nirodha', is being in command of 'chit' (the conscious) and 'vritis' (vibrations, transformations), which Kirpal Singh set forth as being equivalent with his 'light' and 'sound' principle in meditation.

We come across such terms and principles in Psychoanalysis, the most significant form of scientific psychology found in the western world today. Especially in French psychoanalyst J. Lacan's version of Freud's drive-structure concept do we find perception drives (drive to perceive, to look) and invocation drives (drive to express, to speak) that function in the unconscious, and which are predominant. Actually, the drive to look is nothing other than 'chit', a kind of primary conscious, an immediate gaze, or better and simply put: an IT SHINES. IT SHINES means that something primarily visual, a primary visual awareness, or primary visibility is constantly at work within and around us. It is at work when images are being produced in dreams as well as in 'light' experiences in meditation, and last but not the least, this is also the most subtle of physical reality.

After all, the conscious is nothing other than a 'reciprocated gaze', a reflection, or a 'primal form' of looking or of perception. In the same way we can substitute 'vritis' with the drive to speak, which is the most substantial form of invocation: the IT SPEAKS. Lacan says: "The unconscious is structured in the same manner a language is...", it behaves like an IT SPEAKS within and around us. A combination of the SHINES and of the SPEAKS actually requires to be taken under command and setting yoga and psychoanalysis into relation with one another supplies us with a simple tool to do just that.

In Surat Shabd Yoga command is taken of the combination of the SHINES and SPEAKS by applying and reverberating mentaly Sanskrit formulations. But for a scientifc method we can use linguistic styled formulations which I call FORMULA-WORDS.

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.

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Sex and ARE - VID - EOR

Let’s not forget, that desire, for example, is not even meant when concerning the Other’s sexuality, nor the word ‚sex’ (sexual) in the sense of its common usage. The flamboyant illumination of ‘!!SEX!!’ creates much ado, but it’s ‘big smoke with no fire’.

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Kirpal Singh and Succession

I have been a devotee of Kirpal Singh for over thirty years now, and have simultaneously practiced general medicine and psychoanalysis for almost the same period of time. Based thereupon, I feel a distinct urge of taking on the challenge of scientifically estimating and critique the life and teachings of Kirpal Singh and yoga generally, though I may fall short of the mark because of the significance of his personality.

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Light/Sound and Reincarnation

Of course, Kirpal Singh's 'background' also included his physical parents, pious Sikhs, who were slightly well-to-do and who, together with the rural environment, could have represented Kirpal Singh's first 'light' and 'sound' experiences. A well-harboring family, robust health and a 'brightness in mother's eye' - as self-psychologist H. Kohut called this early 'light', or early mirroring scene - may have contributed to the creation of his good 'background'1. But in Kirpal Singh's teaching, all of these are regarded as 'karmic' aspects, singular perspectives of a vast causal connectivity in the sense of reincarnation. This theory exists in the beginnings of many religions and also in Vedian Brahmanism, ancient Indian Yoga. The idea of reincarnation is even found in Christ's death and resurrection. Well, the term reincarnation is just a mythical expression for deeply rooted unconscious complexes similar in connotation as are found in psychoanalysis. In the latter, multi-layered shame and guilt complexes play a major role.2 We can add to these - just by studying Kirpal Singh's life and teachings - complexes of perception and self-experience in order to denominate such a rich collection of primal causes as would be - namely in a unscientific form - included in a widely elaborated reincarnation theory as well as in most forms of Yoga 3.

1 Kohut, H., Narzissmus, Suhrkamp (1973) page 141. There the author demonstrates, that not only is childlike delight reflected ('light'), but a mother may also apply statements ('sound') to guide a child's self-esteem into a 'realistic direction'.

2 Freud spoke of unconscious feelings of guilt. But, 'unconscious' here is contradictory when connected to feelings. You might rather speak of 'guilt anxiety', which is only unconscious, and of 'shame drive', which as well an unconscious, almost reactive type of shame to drive impulses. Everyone deals with such unconscious complexes.

3 R. Hummel has discussed detailed theological and philosophic aspects in his book "Reincarnation" (Herder, 1999). In summary one can say, that even he conceptualizes the idea of reincarnation as the "eternal life before death" than in reverse order. So, reincarnation is understood as an opportunity to be answerable to a higher principle through an "eternal" purification process (i.e. as in Yoga).

Gaze-Image and Darshan

A face is only the frame of a ‚gaze-image'. However, just as any frame provides for a picture's true form, for its stay, or setting, it may be the face in the 'gaze-image' that provides for orientation. There are faces in which we are only mirrored, and which seduce us to positive or to negative emotions and only entangle us in dialectics of physiognomy.

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Universal Discourse

Such dialogism, or discourse, is completed in the next level, in ‚Bhanwar Gupha'. Here Kirpal Singh's Surat Shabd Yoga seems similar to Hegel's philosophy, where ‚absolute knowledge' represents the culmination point. This, though, only means that any discourse closes absolutely free of any contradiction.

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Light, Shine as a Representation of Object 'O'

Why the need for a detour through 'astro-mental' levels in yoga and for exaggerating transference so much, that it leads to a general 'fusion with the master' during meditation, even to an erotic mania? When mystic, Angelus Silesius, lets his eye fuse with God's, then one can correctly assume a 'perverted enjoyment'.1

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Overcoming Images in Memory

We don't need the 'astro-mental' levels, but illustrating them is very important for understanding the process of the method I am offering, of Analytic Psychocatharsis. Kirpal Singh recommended to first approach the deva or 'astral' level by backing the gaze up to behind the eyes.

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Gaze-Image Transference

In Surat Shabd Yoga, on the other hand, the gaze-image transference is expressly kept established and applied in reference to speaking and to rhetorical elements. It is neglected in psychoanalysis.

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