Symbolic Phallus

Lacan's theory of the 'symbolic phallus' supplies us with bridgework.1 While the slash or fractional stroke (between the SHINES / SPEAKS in Surat Shabd Yoga) depicts upright concentration, establishment and attention in meditation going beyond these complexes etc., it stands for the interpretation of an erecting and attention-grasping analytic Eros in psychotherapy.

Subsequently, the slash or fractional stroke depicts a symbolic phallus, meaning: repressed desire, which only seldom finds an appropriate expression when people talk to each other, or in human visuality, even though it is significant. Nevertheless, it is here that we find the transformation of the SHINES to the SPEAKS, and vice versa, for both processes.

A patient in analysis needs to contribute much to the SPEAKS himself (through free association, which also includes repressed desire), and the analyst needs to also in his interpretations, though to a smaller extent. It is the latter – as mentioned before – who sits there, listening in ‘floating, suspended attention’ (a type of SHINES). It is he who is required to guarantee the ‘reality principle’. However, this is not sufficient to ensure that love receives its full appreciation.

The SPEAKS in Surat Shabd Yoga offers facilitation at this point. After all, ‘true, real love only exists to a name’2, to something that can be clearly expressed symbolically. Not to something that is bodily, but to a promise, logos or name, metaphor of the Father. As I stated before, Sanskrit names play a large role in Surat Shabd Yoga. Also, Sawan Singh at this point explicitly quotes the Hebraic term ‘memra

 

 

1 This psychoanalytical concept has nothing to do with real sexuality, but rather with a trancendental one completely raised to symbolism, through ‘cognitive symbols’, significants, one between ‘above’ and ‘below’ meditation that conveys erotic entity, as it is expressed in Lingam admiration in India. The Lingam, too, is not simply a real phallus, but a ‘divine’ one (see further down).

2 Lacan, J., Écrits (1966), page 813

3 Daryai La Kapur, Wenn der Meister ruft, Rhada Soami (1997), page 167. memra is Aramaic for the term dabar in Hebraic. Dabar carries more weight than memra when describing the SPEAKS of God. Dabar was speaking and language at the same time - which is our subject again, as here we can see a connection between yoga and science. Daber is the SPEAKS of each blade of grass, of each gust of wind which could have been either friendly or angry. Nowadays we can neglect such emotional states and indulge in the mystery of dabar, the primal name, the SHINES / SPEAKS themselves.

 

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Nichts geschieht, außer es geht zunächst ein Traum voraus.

Carl Sandburg

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