Freud, Kirpal Singh and Surat Shabd Yoga

Freud did not demonstrate explicit appreciation for the psychoanalyst’s strong inbound attention1. Freud regards attention only as directed from conscious perception to the outer world. Thus, he mostly ties it to what he calls the ‘reality principle’ and so, adaptation to reality always influences psychoanalytic practice. Contrarily, inbound attention is substantial for the basic attitude in Surat Shabd Yoga.

 

People who also have problems with their ‘corporeality’ and not only with their emotions find more relief with Surat Shabd Yoga in some ways more than with psychoanalysis, because attention actually develops inner magnitude.

It erects itself in the body like a cobra does, which is why comparisons with the power of snakes is found in yoga (especially in Kundalini Yoga). But Kirpal Singh characterized unilateral use of the Kundalini as being wrong. Snakes don’t talk! Upright attention (SHINES) then requires being accompanied by the SPEAKS, which is exactly what is meant in love as a cognitive science. In the end, both yoga and psychoanalysis aim to achieve the same goal concerning love as a cognitive science.

Though Freud may not have done well with “… these hardly comprehensible elements …” (religious, or artistic feelings, or love in an extended sense2), “… psychoanalysis (still) is healing through (just that type of) love …” as he himself stated. This is the type of love we are dealing with here as a platform for both psychoanalysis and Surat Shabd Yoga.

 

1 There is certain appreciation found in the term of ‚counter - transference-ence’, but the use of that term in describing the transference of the analyst as a reaction to the patient’s transference has caused more confusion than clarity.

2 Freud, S., GW, volume XIV, page 430; here, Freud also meant strong religious feelings.

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