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.

Primal Suppression and ARE - VID - EOR

For ARE – VID – EOR (or VID – EOR – ARE, regardless of which way it is written or read) is not a mysterious name whose origin, ‘loadedness’ and rational reasoning remains obscured, but rather a knot of significance that is transparent in any direction.

Read more: Primal Suppression and ARE - VID - EOR

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.

Read more: First Meeting with Kirpal Singh

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.

Read more: On Incarnation

The Gaze and its Image in Psychoanalysis

The gaze and its image, this dissociation of gaze and eye, has yet to be properly described in psychoanalysis, because the gaze in psychoanalysis has basically been faded out.

Read more: The Gaze and its Image in Psychoanalysis

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 -.

Read more: Warum Analytische Psychokatharsis

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

Read more: Brief Biography on Kirpal Singh

Scientific Procedure for Formula Words 2

I will now suggest expressing the FORMULA-WORDS as knowledge (and not only as loaded) of the dense, strong and intertwined structure of the 'naming or ‘poetizing' (or as said in the beginning: the ‘good fortune of signing’).

Read more: Scientific Procedure for Formula Words 2

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.

Further Aspects of ARE-VID-EOR

Another connection to R. Barthes’ semiotics and his ‘good fortune of the signs’. The ARE – VID – EOR has no further meaning in the sense of a pre-defined, cultural or otherwise defined language.

Read more: Further Aspects of ARE-VID-EOR

You are here: Home Analytische Psychokatharsis