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.

Weiterlesen: Speaks and Assignment of the Other

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.

Weiterlesen: First Meeting with Kirpal Singh

Assignment through the Eyes

The term: 'through the eyes' is a mystical-metaphoric one. It attempts to express coincidence of the 'inner' and of the 'outer', a total SHINES / SPEAKS', whereby the slash, or fractional stroke ideally depicts the 'up' of the 'assignment'.

Weiterlesen: Assignment through the Eyes

Right and Left

Subsequently, I could say: what is left and right is a case of mathematic, grammatical or flattened articulation. I could say: right concerns correct, etymological. Right is straight, directed. In imagination, or mental dissociation, right is found on the right-hand side in the head, right in symbolism.

Weiterlesen: Right and Left

Imaginary Signifiers and Image-Gazes

So we don't need an experience of the 'astral-mental' levels. It is enough to know that there are 'image-gazes' which we have to penetrate long enough until something is established, something that guides us from the visual level to the real symbolic message.

Weiterlesen: Imaginary Signifiers and Image-Gazes

Creatio ex nihilo

'Light'(mirroring) and 'sound' (echoing) are then the two first forms or drives of a creatio ex nihilo, and Kirpal Singh's happy 'background' is nothing else than the "good luck of the signs" as semiotician R. Barthes calls it.1 It has to do with the joy found in a certain appointment, or the delight in a revelation. Only in the sense of this 'happiness' can one speak of God.

This concept of a hypothetical One behind two actually tangible primal principles is basically nothing extraordinary in India; after all it was and is advocated by many Sufis, Yogis and mystics in India.

Weiterlesen: Creatio ex nihilo

Introduction to ARE - VID - EOR

ARE – VID – EOR

is such a name. It does not originate in Sanskrit. As Kirpal Singh always said: „Sanskrit is not the lingua franca of spirituality”, stressing that the meaning of his Sanskrit names did not lie in Old Indian language, but in others, too.

Weiterlesen: Introduction to ARE - VID - EOR

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.

Weiterlesen: Overcoming Images in Memory

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)

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