Analytic Psychocatharsis

... combining meditation with science

Fragmente

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.

Father Figure and Rich Woman

Lets make a mixture from all of that and find a new declaration! Freud centred his psychoanalytic theory on the figure of the dead father. When Oedipus kills his father, or devotees disdain their religion founders, a father-personality dies and people are left with the resulting. Subsequently, the father-figure is elevated to a god.

Weiterlesen: Father Figure and Rich Woman

Verbal Expressions - Yoga and Psychoanalysis

This dialogic seductive assumption, which he offers us while listening until he can give an acceptable interpretation – isn’t it located at the same level at which the Sat guru promises to let us see God, were we only to follow a few rules he set up?

Weiterlesen: Verbal Expressions - Yoga and Psychoanalysis

Combining three aspects of yoga

In this manner Kirpal Singh was able to combine the three aspects of Yoga (physical, mental, spiritual) without producing confusion or excess effort caused by too many exercises of the physical and mental type. It already becomes clear, that a system aiming to encompass all aspects would be very complex, rigid and cumbersome, as is the case with most forms of Yoga.

Weiterlesen: Combining three aspects of yoga

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.

On Incarnation

Just as an Oedipus complex in its pathologic form in psychoanalysis calls for dissipation1, it is in the same way the goal of all meditation to finally terminate reincarnations.

Weiterlesen: On Incarnation

Successorship and Sant Mat

Whoever was able to envision himself as a 'successor', as a legitimate 'successor', had to prove himself through an ability to pass on equal level work to mankind. Nowadays it also needs to be proven with additional scientific work.

Weiterlesen: Successorship and Sant Mat

Transference requires Dissolution

Demands to love or to merge, idealizations need to be interpreted as infantile aspirations, as pre-mature sexual desires, so that the one being analyzed becomes independent, clarifies his desire and speaks his word in life himself. The act of dissolution releases the follower into the role of the teacher.

Weiterlesen: Transference requires Dissolution

Introverted and extroverted gaze

Picture data is calculated, re-formatted and saved to computer memory in electromagnetic form, which can be regarded as an image of the original picture. To display such a digitized picture on a screen, that image is again re-formatted by calculating single points (called pixels) and projected to the surface of the screen.

Weiterlesen: Introverted and extroverted gaze

Precognition, déjà raconté and jamais vu

That's why Kirpal Singh's biographer, H. Dressel, also mentions, that Kirpal Singh had a 'gaze into the future'. But at the same place you will also find that he regarded it to be an illness and requested his master Sawan Singh to rid him of it.1 Thus, it could only have been a pre-cognition of the slightly 'incorrect' type - of which Freud also spoke, and which Kirpal Singh did not want to overstate. Can this kind of formulation not unite and reconcile eastern and western ways of thinking?

 

Kirpal Singh's pupils darkened their gaze considerably by constantly applying their 'déjà raconté', and this up to the point where they could hardly see anything anymore (this description is purposely gross). This put Kirpal Singh in the position of using this 'jamais vu' with them in order to recognise and seemingly influence them. Later on, I will be calling this gaze the 'urgent, sincere gaze' or the 'imaginary signifier'.2 This is the case, - at this point, it can be expressed differently, and with slightly more obligation - because such a gaze (as we also find in a cinema) is not an 'interference of multiple correct achievements', but rather an 'interference of multiple correct gazes' (perspectives of the camera, of the watcher, of the actors, of the director, etc.). These appear to be correct, as they occur 'synchronously', or even strongly linked. C. Metz associates this with 'All-Wahrnehmung' (German for: omni-perception3) in which multiple perceptions are held together through one and the same symbolic value - thus, again through an synchronous echo, a unified discourse, or self-contained message. That's why Kirpal Singh's gaze didn't only have a perceiving, but also a revealing effect! He was capable of uniting the 'imaginary' with the 'verbal' signifier, and that's what I am attempting to do in this book.

1 Dressel, H., Das Leben des Vollendeten ( The Life of the Master ) (1989), page 9

2 The signifier is a term used in linguistics, and will be explained in detail later on. For the time being it is sufficient to know that it can be understood as a trademark, or as a certification mark, that creates significance with and between words. An 'imaginary signifier' additionally provides for supporting images.

3 Metz, C., The Imaginary Signifier, Psychoanalysis and Cinema, Nodus (2000)

Aktuelle Seite: Home Analytische Psychokatharsis