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.

Identification with the Symptom

[The expression:] ('through the eyes') might sound strange to the western intellect, but means: 'spiritual', mental, through inner, mutual consent up to identification. Psychoanalytically: Identification with the symptom. The analyzed individual is not to identify with the analyst's Ego,

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Boromiac Knot, Moebius Band, Shines and Speaks

Why not simply take the names, or FORMULA-WORDs in their ‚loadedness’, meaning in their enjoyment potential, or in their capability of giving way to the most original of enjoyment while knowing their construction?

Read more: Boromiac Knot, Moebius Band, Shines and Speaks

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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Phallus Symbol and Transference

In the beginning is quantity, or manifold, as the founder of set theory, G. Cantor, expresses it. Kirpal Singh found out immediately from his 'master' in Beas, that both of the primal principles, the SHINES and the SPEAKS, are not only theoretically substantial, but can and must be experienced in practice.

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Early Influence

Gopi Krishna, an Indian pandit and employee experienced quite a miserable failure in trying a Yoga experiment similar to that of Kirpal Singh, and probably because he could not cope with paternity, or uprightness.1 It was nearly at the same time, namely in the thirties of the last century that G. Krishna exercised himself in comparable yoga practices on his own, only to fall into a severe psychosis after several years of training.

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Universal Discourse

Such dialogism, or discourse, is completed in the next level, in ‚Bhanwar Gupha'. Here Kirpal Singh's Surat Shabd Yoga seems similar to Hegel's philosophy, where ‚absolute knowledge' represents the culmination point. This, though, only means that any discourse closes absolutely free of any contradiction.

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Attention of the Other

Both Sawan Singh and Kirpal Singh, as his successor, were, at the end of their lives, in the position of being able to look back over a great, comprehensive social and - let us avoid the word 'spiritual' for once - psycho-theological work.

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Primal Repression in the Gaze-Image

Why speak of the 'sun, moon and stars'? In Surat Shabd yoga the individual is often in a kind of self-analysis which bears danger of him overlooking his own resistance to analysis.1 This calls for a strict guideline, namely to concentrate on simple symbols, such the sun, moon and stars.

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On Discourse, Guilt and Shame Complexes

If no actual and profound conversation comes about, nor 'causality' is reached, then the same thing happens in yoga as does in the universitary discours or in an aborted psychoanalysis. Here, insight and confession of the truth are only achieved through an artificial conversation,

Read more: On Discourse, Guilt and Shame Complexes

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