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 Principles and Primal Forces

When speaking here of primal principles and primal forces, don't imagine these terms to have been abstract constructs with Kirpal Singh. For him, 'light' and 'sound' were immediate experiences, yes, and even psychically experienced phenomena, really very similar to the psychoanalytic drives (especially their 'primary process'1). When sitting in meditation in a dark room for a longer period of time, your mood, body image, awareness of yourself 'light up' to the point of 'light-like' visibility and of something that begins to 'sound', as if the thoughts you have become transparently clear and audible. Surely, such an experiment may require much time and sound guidance,

Weiterlesen: Primal Principles and Primal Forces

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.

Weiterlesen: Lucid Dream and Auto-Erotism

God, Spirit Principal

It is up to the human being to find these within himself and to bring them together. They cannot be fused together nor can they be grasped as a cast alloy of One, as then again would there be a tangibly graspable, directly accessible God.1

Weiterlesen: God, Spirit Principal

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

Thinking Methods in ARE - VID - EOR

In ARE – VID – EOR thinking is – only in a totally formal manner (that’s why I call it a FORMULA-WORD) – very good, because we know exactly how it is constructed. It deals with mathematics, which is a totally formal language.

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Myticism and Psychoanalytical Science

You can see how much mysticism and psychoanalytical science are similar to each other, though they also need be distinguished from each other. In both cases wisdom plays a decisive role.

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Infantile Megalomania and Hallucination

I would like to voice some doubt: is it at all possible for me to write a comparative study by applying a biography of such a great Indian person? Daily life in India is inherently so much different to the lives we lead here in Europe. What we cannot at all seem to assimilate in the same way is what is called 'spiritual' life.

Weiterlesen: Infantile Megalomania and Hallucination

Brief Biography on Kirpal Singh

Kirpal Singh (1894 - 1974) was one of the most renowned religious scientists and Yoga teachers in India. The reason I apply his life and his teachings here, in order to compare yoga and psychoanalysis, is because he had the best oversight of the subject. Indeed, he authored the most profound book that covers all of the prevalent types of yoga and mystics.1

Weiterlesen: Brief Biography on Kirpal Singh

Second Birth

Kirpal Singh not only became known to be a theologian, Yoga teacher and a 'saint' in India, but also in many western countries. However, in addressing this comparative study and biography from a psychological scientific perspective, then the concept of 'second birth' appears to be a problematic expression - as well as that of 'spirituality' itself, and 'light' and 'sound' - as this spiritual process of 'second birth' does not have much in common with natural birth nor with the item birth in general.

The word 'birth' in its meaning of a mother giving birth to a child is rather misleading than useful in this context. Though the expression is not badly chosen allegorically, one would understand it to mean that an analogous process is meant, namely that of entering, and thereby, being born into completely new worldly and 'spiritual' relations. But right away one feels that active entrance would express better what is actually meant than a mere passive 'being born into'.

'Second Birth' is more an active awakening, more of a personal engagement in social, spiritual and cultural activity in the broadest sense, than a passive 'being born' or mere allowing something to happen. But in general, you would probably find the expression 'second birth' to be too flowery, diffuse and too intangible than to use it in a scientific work.

Particularly in modern psychological science or in psychological development research you will find the birth of a human child to appear as such a complex process, that one could say that the neuropsychological events in a baby at birth and in its first years of development are themselves an echo of labor pain, and that a baby's first cry reflects the entire human drama offered by life itself. "A baby is not born as a monad, but is fostered by environment from the beginning of its life on. Its environment consists of thousands of objects, of which the mother, especially her eyes and her breast, count as particular".1 Therefore, first birth coincides with second birth. Second birth inscribes itself into the first in the form of a trauma (a psychic injury that remains unconscious), or as a considerable change, re-structuring, entwinement2 of the entire organism (psychism) from the beginning. Second Birth is established as a reflection (mirroring) and resonance (echo) of the first, and quite so, of the processes surrounding it. With mirroring I would like to relate to 'light', or visual, and in using echo I am referring to 'sound', or symbolism, and would like to enrich and deepen these two terms with others in order to utilize them in a language that supplies connectivity between East und West.

1 Altmeyer, M., Forum der Psychoanalyse, Heft 1 (2005), pages 43-57.

2 I chose to use this peculiar expression here, because such structural definitions will be playing an important role in the forthcoming text. Actually, Freud's pupil O. Rank described considerable re-structuring in the neuropsychological area of the newly born in his work 'Das Trauma der Geburt' (The Trauma of Birth) and stated it to be traumatic for the child.

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