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.
After all, the points, similar to a pair of eyes, only remind the child of an original gaze, maybe even only of an original SHINES that may start to radiate due to its memory being constantly brought to repetition, as with the letters of a written ‘mental’.. From that point of view, we could equally well regard the ‘sun, moon and stars’ as points on our topological-lines, pixel to pixel-lines.
We have here another indication as to why a biography from the perspectives of western psychology, history and science is not necessarily appropriate in describing the life of an Indian saint, on the one hand. But, on the other, there is a special incentive in it, namely in writing a biography in a different manner than is usual. Subsequently, the task encompasses not only narrating on the pure biographic of daily data, but rather even taking into consideration such things as the references of events to areas of his teachings, to the development of theories in general, or to western science, such as to psychoanalysis.
This very strong love for the ‘master’ and father-guru, however, intriguingly correlates with Freud’s expression of ‘early father identification’. “With the help of the super-Ego”, says Freud, “the [Ego] draws from the id’s accumulated experience of past ages in a way still non-transparent to us.”1
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