In analogy to S. Freud's psychoanalytic theory, the fundamental approach rests on two basic principles, or drives, or ambitions, or powers, which are universal or ubiquitous [in the psyche, in the mind, the universe in nature etc.]. While Freud contrasted an Eros-life drive, or instinct, against a death wish, or instinct, J. Lacan concedes one of these basic principles as having to do with perception, and the other one as concerning expression, vocalization.

Almost any physical illness also has an aspect that pertains to the nervous system, the psyche, the unconscious, or however you would choose to name it. Since all of the physical functions are 'mirrored' in cerebral activities, physicians claim, that any illness will have a corresponding focus point in the brain, which would collaborate with the illness. Scientifically, such a focus point has failed to be found, though it may well be imagined as being similar to a psychosomatic disturbance. Perhaps the expression 'focus point' is only overly mystical, just too simplified. After all, it pertains to a collaboration of 'mirroring' nerve cells or mental dazzles, as mentioned in footnote l, and these cannot be measured. Maybe it would be best to speak of a strictly unconscious structure or of the unconscious as such, as does the founder of psychoanalysis, S. Freud. Simultaneously, we could assume it to be in an undetermined form and without the support of neurology or purely academic psychology.

Why 'Analytic Psychocatharsis? The Greek word 'kathairo' (καθαiρο) means as much as: to wash clean, or cleanse. An important effect results from applying it to (a new) psychotherapy in that it develops a directly noticeable liberation, or cleansing, something that is a slightly affective experience (such as Moksha, or Samadhi in yoga). Another aspect is the psychoanalytic cognizance that is included, something more intellectual. Thus, the adjective ‘Analytic’. Analytic Psychocatharsis does not deal with the usual treatises which e. g. explain depressions by wrongly developed feelings, give a couple of warm-hearted advices and recommend a positive thinking. It is not a booklet in the form of a simple adviser. Also other representations of more ambitious but so-called 'alternative' psychotherapeutic methods disassociate themselves from this text here. Because such a reading often has the disadvantage, that it is indeed simple and clear like different descriptions of meditation, conversation and diversion therapies but does not show sufficing scientific grounds