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.

Lingam Power

Still, this way of thinking has also changed considerably in India in the course of the last decades. The influence of technology of the so-called First World, of natural science, computer science and many other matters seem to hardly yield room for pure mystic or 'spiritual' thinking as often as before, nor for the majority of the people in India.

Weiterlesen: Lingam Power

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?

Weiterlesen: Boromiac Knot, Moebius Band, Shines and Speaks

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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Right and Left

Subsequently, I could say: what is left and right is a case of mathematic, grammatical or flattened articulation. I could say: right concerns correct, etymological. Right is straight, directed. In imagination, or mental dissociation, right is found on the right-hand side in the head, right in symbolism.

Weiterlesen: Right and Left

Earlier Life

The term 'earlier life', insofar as it even reaches back into animal evolution, is naturally1 - and as just mentioned - relatively imprecise, since the 'life' of an early primate has little to compare with the 'vita' of a modern human being. Here, life is not equal to life, and we are impelled to introduce additional constructions in order to explain 'reincarnation' in a plausible manner. Nevertheless, it retains its value. At the least we are able to transpose ourselves into the psychosocial or purely phenomenological aspects of 'earlier lives', which positions us to draw usable conclusions for just what is necessary to gain an understanding of Kirpal Singh's Surat Shabd Yoga in comparison to psychoanalysis. Subsequently, scientific aspects of the term 'reincarnation' are also able to be represented in a more vivid manner. Shame complexes, as an example, have to do with disturbed perception. Shame is an unbearable, impossible self-portrait. Shame causes us not to see ourselves as we are, but distorted, deformed, as if seeing ourselves in an 'earlier life' under completely different, strange and denunciating circumstances than are normally the case. Or when vividly imagining ourselves as if we were in an exposing movie (goes to say: with the help of an imaginary signifier). Seeing yourself in a pre-existence prevents then a confrontation with an overly intense current feeling of shame in present life, indeed, and gives way for a more careful approach to such a complex. I can withstand my shame if only I were to see myself mirrored in an earlier existence, just as if I could reconstruct it from a distance and in relation to my analytic therapist. Neither of the cases leaves me to be currently and directly ashamed, but only confronted with shame that has been detoured, which makes it easier to cope with. The same goes for guilt complexes and self-awareness.

1 Here the expression 'naturally' acquires its full meaning. However, as I have further pointed out above, the human being has an understanding, and is in the position of applying reincarnation to reflections and rhetoric.

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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Followers and Transference

Kirpal was in a difficult conflict. After all, he had to fulfill his daily tasks of teaching, as he stated with his own words, leaving it difficult for him to find the time for his own meditation. This problem, practice and teaching being in conflict with each other, is not found in psychoanalysis. Here there is continuing stability through regular scientific publications.

Weiterlesen: Followers and Transference

Successorship and Sant Mat

Whoever was able to envision himself as a 'successor', as a legitimate 'successor', had to prove himself through an ability to pass on equal level work to mankind. Nowadays it also needs to be proven with additional scientific work.

Weiterlesen: Successorship and Sant Mat

Light, Shine as a Representation of Object 'O'

Why the need for a detour through 'astro-mental' levels in yoga and for exaggerating transference so much, that it leads to a general 'fusion with the master' during meditation, even to an erotic mania? When mystic, Angelus Silesius, lets his eye fuse with God's, then one can correctly assume a 'perverted enjoyment'.1

Weiterlesen: Light, Shine as a Representation of Object 'O'

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