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.

Echo-Discourse, Sanskrit and the Other

However and as just mentioned, speaking to a ‚master' in meditation and yoga is established on the echo of the teachings (on his 'mental') he previously announced. But the repetitions of Sanskrit names are also involved in the exercises, as representations of linguistic elements.

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Spirituality, yoga and psychoanalysis

I won't be extensively concerned with other forms of Yoga, since it was Kirpal Singh himself who, in his main work, provides for one the most detailed overviews of all existing Yoga systems, and derives his own approach to Yoga from it.1 He determines Hatha Yoga to be complicated (Yoga with strictly physical exercises) and only suitable for physically very resistant people, which obviously makes it not quite suitable for the majority of people in the West.

Weiterlesen: Spirituality, yoga and psychoanalysis

Sant Mat and Visions

At this point a serious problem arises, one that plays a large role in the life of a Yogi: how are you to recognize a teacher to be competent and authentic? Faqir Chand was one of the most resourceful Sant Mat Gurus through his candid reports on the lowlights of Guru Systems. Indeed, he plainly demonstrated why even a 'vision' of a competent Guru by far is no guarantee for spiritual development.

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Reversing the approach to understanding precognition

Reversing the above approach, but explicably with the same phenomena, leads us to similar findings for precognition. Here, very much has already been related. The events in the lives of Kirpal Singh's devotees constantly revolved around the central phenomenon of their Guru and 'master'.

Weiterlesen: Reversing the approach to understanding precognition

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.

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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.

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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.

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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Unconsciousness - Knot of Signifiers - comparison to Yoga

Psychoanalysis defines the unconscious as a chain, as a knot of signifiers. The level of SHINES (imaginary, Other’s attention, psychic object) and SPEAKS (symbolic, Super-Ego, Id) are linked and knotted in the unconscious, and we have seen, that this basic formula is also valid for Yoga.

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