Analytische Psychokatharsis

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.

Life after Death

So when Kirpal Singh and the Yogis spoke of life after death, he only expressed himself quite generally (from the aspect of Sûkshma) and imprecisely (from the aspect of Stûhla). As I have yet to demonstrate, it is proper to differentiate the expression ‘life after death’ in two directions.

Read more: Life after Death

Mūlādhāra and Sūkshma

Freud’s devotee C.G. Jung attempted to express these relations in classic academic (indologist) language. He stated, that people in the West organize their culture in the highest head chakra1, but actually, and mostly subconsciously, experience it from the lowest chakra (Mūlādhāra)2. But this is only a personal, individual aspect (Stūhla), while Indians live from the topmost chakra downwards, though governed by the universal (godly) Sūkshma aspect.

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Conjecture, God and Descartes

So, says Lacan, Descartes conceals his adherence to a God in his statement: “I think, ergo, I am”. He conceals, what he should actually be saying: “I think / I am, because God exists.” Hidden behind the ‘ergo’, and unfair for a scientist, there is a God. People tend to say: God, God, God, thereby creating for themselves an alibi, vindication for their statements.

Read more: Conjecture, God and Descartes

Hypomanic Experience and SHINES

When dreaming or during meditation, I experienced a condition of observing ‘swarms of stars’ several times. They flew through space in quick formations as if they were swarms of birds. Of course, such has to do with a completely subjective and slightly hypomanic experience of a SHINES.

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Theory in Surat Shabd Yoga

At this point we have also to deal with another scheme which concerns the SPEAKES, the symbolic order and ‘assignment’ of the Other. As stated above, a SPEAKS in yoga refers at first to the external teachings, it is nothing other than echo-discourse. Subsequently, however, this echo-discourse combines with the rhetoric of the Sanskrit names when being exercised, and which must be repeated.

Read more: Theory in Surat Shabd Yoga


We must be the change we wish to see.

Mahatma Ghandi

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