Analytic Psychocatharsis

... combining meditation with science

Why Analytic Psychocatharsis

 

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.

I have derived such a sufficing scientific theory from psychoanalysis which, today, provides for the scientific essentials needed for such a therapeutic method. Therapeutic procedure in psychoanalysis and especially its theoretical background is very complex and complicated. Psychoanalysis is longsome and circumstantial concerning its appliance but scientifically precise. So my procedure in Analytic Psychocatharsis get clearness and simplicity as well scientific authenticity by a starting point which could prevail as fundamentally for all domains of culture, HeydeckENSCISNOM0002sciences or “spirituality”. It is even extracted in many parts from psychoanalysis, but reduced on its basic elements and though not so complex and complicated (later on I will give some theoretical advices which are not important in the same way for the individual practice).

To reveal it already in advance, the method of the Analytical Psychocatharsis do not work by means of preconceived concepts behind whose façade one tries then to reach the real solution by meditative concentration . It does not work like  the classic form of psychoanalysis  with the "free associations" of the patient which must go up to  spontaneous ideas  of absurdly and embarressing mood as well because the solution truth is just in it (coming from the unconscious or the profundity of the soul). The Analytical Psychocatharsis works with stereotyped word formations which carry several meanings in a wording itself and this one therefore presents in a pure structural, pure formally manner the solution whose truth the practising user must deepen himself to win both, solution (catharsis) and truth (analysis).

In short: Analytic Psychocatharsis responds the elementary question concerning salvation, concerning the therapeutic aim, by a real answer. Usually and namely the answer is in a hidden form included in every question. Though every question (and the behaving in the case of the request is the same) does not get a really new, authentic and scientific answer (and the request is not really granted because it is just proposed too ostensibly, too wishoriented). But when I put a question or a request by a formula-like word formation my own unconscious will be forced to give an answer including the essentials which are constituted itself by the unconsious work of truth.  Or it will  return the request in a very contrapuntal form (how the unconscious is  made, that means accordant to Freud by anticathexis) and will so fullfil the request very precise. To get a real answer or fulfillment  is the sense of that here presented method.

The just mentioned basic elements consist in the two basic powers, principles or drives worked out and developed further by psychoanalysis and which works according to Freud similarly in every man:  (a) in an elementary drive of perception (called by Freud scopic-drive) and (b) in a similarly basic drive of expression (called by Lacan speaking drive) [1] Freud has conceived these both basic drives as (a) eros-life-instinct and (b) as death-instinct, an idea which has proved a failure finally. These drives (pulsions, powers) are conceptualized in psychoanalysis not as directly experienced or even lively practicable. It is said here that they could only become conscious to us in the form they are psychical represented as in ideas, feelings, fantasies and symptoms.  And a certain problem already begins here.

Because in the psychoanalytical opinion man fights against the too intense and difficult checkable strivings of these basic drives or powers and develops therefore so-called emotional "defence-mechanisms", hinderings and blockings. In the psychoanalytical therapy these "defence-mechanisms" then must be uncovered and solved, a very long, circumstantial method of often hundreds of hours. Also in Analytical Psychocatharsis these connections of drive-powers ­and defences have to be considered. But the procedure almost has been reversed here. The drive-powers will be psychical, yes even psychosomatically experienced very well directly here but in a formally very much restricted and governed form at which attention to the "defences" has not be paid so extremely. They are rather avoided and levelled out. Nevertheless what is defended will be comprehended and worked out substancially.

To represent in simplified terms the effect of these basic elements (basic drives, -powers) I have called the just mentioned drive of perception an IT SHINES. One is coming up better namely to the comprehensive structure of this drive-power and in this form it is directly and immediately experienceably in every man. It needs only to sit down protectedly for a while and to wait at closed or half opened eyes for the appearance of such a phenomenon like this SHINES: One is aware of it e.g. as a sentiment of luminance, as an experience of alleviation or a change in the body image. That means the self-perception which one has in pictorial way of himself and his body. One can be aware of it falling asleep and waking up briefly, when the sensomotoric "nerve currents" disappear or appear again and this change of the body-image becomes conscious for a short moment. It can appear in form of a flow-through, of dissociating or by a feeling of a room enlarging. All this is a kind of SHINES. In the same way I also shorten the expressing- or speaking drive to a simplified IT SPEAKS. This also actually corresponds to the psychoanalytical opinion of the psychical unconscious, namely that this is not something which has a being but which has something to say, which SPEAKS. This could not be understood  quite easily, but I will make it understandable, however, still better by explaining that there is something actually in us, which permanently whispers, mumbles and speaks and could so experienced really as such (e. g. also in the short moment of awakening, if one takes a very seldom thought or a confused speeking from sleeping to alertness).



[1] I have exlpained  in another place (the "conjectural thinking", BoD 2004)  that these two basic drives are also valid in physics and arts . The pychoanalyst speaks about drives or pulsions here.

 

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