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.

Urgent gaze and imaginary signifier

There is a story about Sawan Singh, which enlightens the process of precognition and with that, the 'urgent, sincere look' or imaginary signifier. (and with that the 'urgent gaze' or imaginary signifier.) In a small round, he once called on his devotees to confess their sins. Some replied.

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Warum Analytische Psychokatharsis

Die Psychoanalyse sei keine Wissenschaft im ganz strengen, sachwissenschaftlichen Sinne, meinte J. Lacan. Aber sie sei unwiderlegbar, weil sie außer Theorie auch noch Praxis ist. Doch seit Freuds Entdeckung des Unbewussten und der Möglichkeit von dessen Enthüllung ist die Praxis wieder in den Hintergrund getreten, was freilich auch mit einem Mangel an einer neuen theoretischen Fassung zusammenhängt. Die Psychoanalyse ist in ihrer Anwendung langwierig und umständlich geworden, aber eben doch unwiderlegbar präzise. Das Verfahren der Analytischen Psychokatharsis erreicht durchaus Einfachheit und Klarheit wie auch die Wissenschaftlichkeit durch einen Ausgangspunkt, der als grundlegend für alle Bereiche (Wissenschaft, Kultur, „Spiritualität", etc.) gelten kann. Er ist in vielen Teilen der Psychoanalyse entnommen, jedoch reduziert auf ihre Grundelemente und somit nicht so kompliziert-komplex (später werden einige theoretische Aspekte notwendig sein, die aber für die Anwendung des Verfahrens nicht für jeden gleich wichtig sind). - Das nebenstehende Bild zeigt ein FORMEL-WORT um einen Torus geschrieben - siehe Erklärungen später -.

Weiterlesen: Warum Analytische Psychokatharsis

Precognition

The phenomenon of precognition may best be explained with an event most people have experienced: the déjá-vu (already seen or experienced). The experience of living through an incident exactly the same way as in the past is accompanied by an unnoticed insistence of a 'jamais raconté' (never been told) in the unconscious.

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Metaphysics and God

The term 'light' and 'sound' alone has an overly mystical/mythic ring to it. In addition, these terms are too contradictory. Contrary to those terms, the expression mirroring is often used in psychoanalysis and describes earliest identifications (as in: seeing oneself as being identical to, or knowing oneself as being identical to), and may be considered a consequence of the unconscious scopic-drive). Repetitive effects of the echo are also found in major psychoanalytic contexts of compulsions to repeat1 (a consequence of the drive to dispose of, to invocate, and to speak).

Subsequently, in psychoanalysis we assign a second life to the human being by earliest identifications (mirroring) and repetitive compulsions and theorize these two aspects in a dualism of 'powers', drives, i.e. the Freudian Eros-and Death-Instict or in Lacanian terminology the urges to look, or speak,. Analogous to this, Kirpal Singh speaks of 'light' and 'sound' as of extroverted primal principles, primal forces, primal powers of God ('God-into-expression-powers') thus, putting this duality under the roof of comparative religious teachings.2 In doing this, he slightly soothes rough mysticism, nor does he need to submit to a restricted religious denomination. However, yoga and psychoanalysis do have highly similar aims, though their ways may vary.

Kirpal Singh regards God as being a very real, though simultaneously also absolutely splitted being, who can only be recognized in these two alienated primal principles­. God, the Absolute, the Metaphysics, is projected, comes to being solely in the form of those two attributes.3 There is no personal, nor in any way graspable, God - only the two primal powers or primal principles have come to exist.

 

1 This is to be understood as an unconscious and mostly unaware obsessive repetition of behavior, affects and thoughts which lastly deal with the process of symbolization

2 Such and similar denotations are found in almost all Yoga systems.

3 Singh, Kirpal, Die Krone des Lebens (The Crown of Life), H. E. Günther Verlag (1974), pages 158-162. At the same time, Kirpal Singh proves, that this applies to all religions. Also, in monotheism, God has segregated himself from his negative part (Satan).

 

Set Theory, Conjectural Science

So, set theoretical objects isn't that bad an expression - for atheists wanting to imagine what God is. We directly perceive what IS in the best possible way, an ideally formalized way. Set theoretical objects are identical to the so-called 'transfinite' numbers in that they are infinite, though they are still countable, and so, somehow, again quite finite.

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Scientific Procedure for Formula Words

For our FORMULA-WORD we need a more scientific procedure. The model of the unconscious is an IT SPEAKS, though under the condition that it doesn’t concern being. There may be a God within such an IT SPEAKS.

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Yoga Systems

In psychoanalysis we only very seldom grasp these drives in their extreme 'primary process' (Freud's term). We rather assume how these drives are represented in the psychic organization, i.e. in emotions, dreams, or symptoms.

In Yoga, it's the other way round: Here, the primary processes of 'light' (show drive) and 'sound' (speaking drive) are the starting point of qualified and experienced phenomena. Yoga literature is often based on the old Hatha-Yoga-Pradipikā of Yogaswāmi Swātmārāma written in Sanskrit in which 'light' (Kala, Yantra) and 'sound' (Nada, Mantra) are also to be experienced as the highest goal of Yoga (for example by Shāmbhavi- and Nada-Mudrā).1 But first numerous Hatha-, breathing- and Raja-Yoga-exercises need to be completed, a procedure much too complicated and difficult for present-day people, especially for those in the west. Nevertheless, it seems of high importance that yoga commences at the primary process of basic forces and drives. I will be applying this to my newly developed method which combines yoga and psychoanalysis.

On the other hand, within all Yoga-Systems, a confusing language is usually spoken (for today's readers and users). The three Gunas for example (basic attributes of spirit and matter) are called Sattwa, Rajas and Tamas (pure-true, active and solid-lethargic). But to oblige Western readers, Savitripiya translates them with electron, proton and neutron.2

Apart from the fact that natural science has more in store for us than three elementary particles, it is not clear, why Sattwa for example should be 'electronic'. Other authors equate the Gunas with psychoanalytical terms, such as Ego, id and superego,3 which makes it clear, that Gunas happen to be literary-mystical expressions, which can be identified with all and nothing. But - as just said - the best analogy is no real scientific evidence or proof at all; moreover, it has nothing to do with that. Indeed, you can only risk the experiment of relating Yoga literature and Yoga practice to modern science with the help of psychoanalysis.

 

1 Rieker, H.-U., Das klassische Yogalehrbuch Indiens ( The Classic Book of Yoga ), Rascher (1957)

2 Savitripriya, Psychology of Mystical Awakening, New Life Books, (1991)

3 Kumar, G., www.gnostics.com

Lucid Dream and Auto-Erotism

Kirpal Singh mistakenly perceives a face with an image of the gaze, with a gaze-image. Saying that he erred with these two aspects is not detrimental at all for his greatness. I only mean to say, that in this case he does not express himself quite that scientifically nor intellectually precise, which we do expect in psychoanalysis.

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Kirpal Singh, light and sound principle

Kirpal Singh was born on the 6th of February, 1894 in Sayyad Kasrab, a small town in Punjab, India. But just this first sentence could be wrong. Namely, that Kirpal Singh's way to express it is: physical birth is not decisive, but rather the second, 'astro-mental' birth, known in India as a 'spiritual' one. And that this spiritual birth is not represented by a single moment in a lifetime, but is manifested very early and repeatedly in the course of a lifetime.

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