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.

Speaks and Assignment of the Other

At this point we have also to deal with another scheme which concerns the SPEAKS, the symbolic order and 'assignment' of the Other. As stated above, a SPEAKS in yoga refers at first to the external teachings, it is nothing other than echo-discourse.

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Astral Level - A Line

So, the way across the astral-mental-Deva level is .... just a detour. You can shortcut to the mental-causal level by reducing the astral elements to the most simple combination possible: to the SHINES as conjectures, or knots from the individual to the Other, from the practitioner to the master, from Alpha to Omega, from confusing numbers to set theoretical objects.

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Primal Transference and Signifiers

... confirmed by a contemporary paper by E. Seifert.1 She shows that transference is a primal form and has hallucinatory properties in the deep and intense occurrence that I have called primal transference. Everyone has a little of such a primal transference inside, else we wouldn't be human.

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NDE and ARE - VID - EOR

Exercise that doesn’t negate the intellect may spare us one or the other ‘fusion’ or ‘echo-experience’ with the ‘master’. Such is only to be left aside in the end anyway and culminate in the subsequent ‘assignment’.

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Applying the Light and Sound principle to Yoga

We only need to apply the 'light' (reflecting, mirroring) / 'sound' (echoing) principle - written with the stroke in between1 - as a guideline in Yoga practice (exercises) and teachings (theories) from the beginning on, and try to also compare all of these terms with psychological scientific cognizance. Theory and practice are also closely related to one another in occidental sciences. Freudian psychoanalysis is not feasible without knowledge of its therapeutic practice. Vice versa, Freud's biography would be of no value without the decisive stages in his research. May the reader so have the understanding that this book doesn't describe single events of Kirpal Singh's life, but rather the substantial aspects of practice and theory of Yoga, and partially draws relations to western science, as well as engages in discussions of these. How else should you go about writing a biography of such a great person and producing science at the same moment?

H.-U. Rieker also provides an ideal overview of the Yoga systems in his literature (Fig. 2). He uses simple structures common to all Yoga literature, i.e. by arranging physical, mental (emotional) and spiritual forms of Yoga. The diagrams displayed here show Kirpal Singh's Yoga mainly in the vicinity of Laya Yoga, which means: in the area of pure spiritual exercises, in which there is, however, a close relation to ethical behaviours (Dhyana, Karma). To avoid spiritual (mental) overexertion, Kirpal Singh, however, called on his devotees to keep to strict vegetarian nutrition and to preserve positive feelings to the teacher.

 

1 The stroke stands exactly for what Yoga describes as 'Bindu', as in having a visually (Single Eye) or symbolically (Logos) connecting property (Old Indian: bhindan). In Psychoanalysis we make a distinction between the imaginary, the symbolic and the real. The real is not reality, but it is like a 'Bindu', a connecting property which really happens.

Earlier Life

The term 'earlier life', insofar as it even reaches back into animal evolution, is naturally1 - and as just mentioned - relatively imprecise, since the 'life' of an early primate has little to compare with the 'vita' of a modern human being. Here, life is not equal to life, and we are impelled to introduce additional constructions in order to explain 'reincarnation' in a plausible manner. Nevertheless, it retains its value. At the least we are able to transpose ourselves into the psychosocial or purely phenomenological aspects of 'earlier lives', which positions us to draw usable conclusions for just what is necessary to gain an understanding of Kirpal Singh's Surat Shabd Yoga in comparison to psychoanalysis. Subsequently, scientific aspects of the term 'reincarnation' are also able to be represented in a more vivid manner. Shame complexes, as an example, have to do with disturbed perception. Shame is an unbearable, impossible self-portrait. Shame causes us not to see ourselves as we are, but distorted, deformed, as if seeing ourselves in an 'earlier life' under completely different, strange and denunciating circumstances than are normally the case. Or when vividly imagining ourselves as if we were in an exposing movie (goes to say: with the help of an imaginary signifier). Seeing yourself in a pre-existence prevents then a confrontation with an overly intense current feeling of shame in present life, indeed, and gives way for a more careful approach to such a complex. I can withstand my shame if only I were to see myself mirrored in an earlier existence, just as if I could reconstruct it from a distance and in relation to my analytic therapist. Neither of the cases leaves me to be currently and directly ashamed, but only confronted with shame that has been detoured, which makes it easier to cope with. The same goes for guilt complexes and self-awareness.

1 Here the expression 'naturally' acquires its full meaning. However, as I have further pointed out above, the human being has an understanding, and is in the position of applying reincarnation to reflections and rhetoric.

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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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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Lingam Power

Still, this way of thinking has also changed considerably in India in the course of the last decades. The influence of technology of the so-called First World, of natural science, computer science and many other matters seem to hardly yield room for pure mystic or 'spiritual' thinking as often as before, nor for the majority of the people in India.

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