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.

Individual Assignment

Each individual is called upon to find their own significance; every individual’s life has an ‘assignment’. Entire yoga, and entire psychoanalysis, both only represent support, company on the way there, but not more.

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Astro-diathetic and Libido Lines

 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’..

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On Kirpal Singh and Sigmund Freud

Some of the narrations of Kirpal Singh’s devotees, such as found in the book ‘Das Geheimnis göttlicher Liebe’1, are partially so heavily burdened with biased perspectives, that a biography based thereupon wouldn’t actually represent a biography of such a great man, of an Indian saint, but rather an adventurous tale of a rather strange Param Sant Satguru from Delhi.

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Signifiers, Verbosity, the Universe

We can already enter the entire universe by taking the position of being subjects, and insofar as the universe is regarded as the sum of all signifiers. We only need to adhere to the primal combination of the SHINES / SPEAKS, this, precisely, are where Yoga and psychoanalysis are identical.

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The Other, Cognizance and Revelation

The only exception is a story of Faqir Chand. This Sant Mat guru impressively describes how he anxiously asked his ‘master’, Shiv Brat Lal, how he was to continue – after having reached the fourth level (Bhanwar Gupha). He was surprised to hear from him, that the fifth level (Sach Kand) consisted of having followers of his own and of becoming a Sat Guru.

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Ich lebe mein Leben in wachsenden Ringen, die sich über die Dinge ziehn.

Ich werde den letzten vielleicht nicht vollbringen, aber versuchen will ich ihn.

Rainer Maria Rilke

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