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    The vertical Ego: A Path to self-analytical Practice
    The vertical Ego: A Path to self-analytical Practice
    The vertical Ego: A Path to self-analytical Practice
    Ebook162 pages2 hours

    The vertical Ego: A Path to self-analytical Practice

    By Günter von Hummel

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    Our usual social Ego is oriented horizontally. In the vertical, there has only been spirit or God from above and drive and affect from below. Just recent psychoanalytical studies have described the very early body-self-mirrorings, according to which the infant still remains largely in volved in itself. Even in adult life these experiences of morroring the inner vertical, or better espressed as a vertical Ego, still play an important role. The author shows this with many examples, but also describes a self-therapeutic procedure that is built up from seemingly such contradictory elements as psychoanalysis and meditation. According to the instructions, anyone can learn it themselves by means of two exercises.
    LanguageEnglish
    PublisherBooks on Demand
    Release dateMar 3, 2020
    ISBN9783750450806
    The vertical Ego: A Path to self-analytical Practice
    Author

    Günter von Hummel

    Dr. von Hummel war nach seinem Medizinstudium mehrere Jahre in verschiedenen Kiniken tätig. Bevor er sich als Facharzt für Allgemeinmedizin niederließ, absolvierte er noch eine psychoanalytische Ausbildung und übte dann über vierzig Jahre lang beide Berufe in eigener Praxis aus. 1992 veröffentlichte er sein erstes Buch über das von ihm entwickelte neue psychotherapeutoische Verfahren der Analytischen Psychokatharsis. Es folgten öffentliche Vorträge, Seminare und weitere Buchveröffentlichungen. Dr. v. Hummel ist weiterhin privat tätig.

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      The vertical Ego - Günter von Hummel

      Bibliography

      1..Reinventing Psychoanalysis

      For a long time I have believed that psychoanalysis is a third science that has established itself alongside the natural and human sciences. It is based on the assumption that the nature of man is his relationship to man, and I particularly liked the word nature in it. But then, what is the nature of nature, I thought to myself stupidly and began to question the nature of sciences more closely. It is in line with this that the French psychoanalyst J. Lacan in his twenty-fourth seminar asked himself the question, whether classical psychoanalysis is not based on the nature of an autism in twos. Finally, in the psychoanalytic session, the analyst and his patient decide that, although neither of them knows anything about the other and they have no fixed subject matter, they will sit together for a few hundred hours (apparently just each for himself).

      So when conventional psychoanalysis behaves like an autism in twos, it is much like someone who likes to read books goes to a clothing store and asks the salesman for a good novel. These two also face each other with consternation, at first. But perhaps the salesperson mischievously asks back: produced in a soft and warm tone like flannel or cool and light like linen? After all, the two won't be talking so completely at cross purposes. The seller takes the word 'good novel' allegorically, the buyer probably wants a piece of clothing that fits like a 'good novel'. It's about two qualities, good and novelistic, which can be taken like flannel or linen, and on which two strangers, two foreigners, could agree, although they apparently don't speak the same language or - to take up the concept of nature once again - are of different natures.

      Quite the opposite is what the science journalist M. Gladwell writes in his latest book, namely that people believe too much of what others, especially strangers, are telling them.¹ They do not come to an agreement with this, but constantly talk past each other, even though they use the same language. They speak, but they say nothing to each other, while the clothes salesman and his customer say much more to each other than is necessary and only need two words (qualities). They seem to have fallen out of time, while the people in Gladwell's bestseller are constantly looking to be at the same level of communicative interaction while applying interrogation, important conversation and abuse assessments.

      Before I come back to Gladwell, let's get back to psychoanalysis. In it, two protagonists circle around each other as two unknowns, as in an inaccessible jungle or some other, otherwise completely deserted country, as two autistic people. The survival artist Rüdiger Nehberg once met someone like him in the Brazilian rainforest, but Nehberg didn't have much in his hands, while the other seemed well equipped. Nehberg was at survival training, where you weren't even allowed to carry a knife, so he was a bit in panic. The two greeted each other friendly, but couldn't the other think that Nehberg was carrying enough money with him or that for some other reason nothing could kill him?

      No one would know about it, for tens of miles there was no human being. Nehberg resorted to a ruse and called Roberto or Mattheo in a loud voice, as if he were with a friend who was within calling distance. Indicating that he was not alone, he could now exchange a few words with the stranger and get an idea of him, even engage him in a conversation from which he could better assess the person opposite. Even before Roberto or Mattheo had to be called again, they could separate again and wish the stranger good further wanderings. Such behaviour had been exactly the opposite of Gladwell's: Past each other, but for once it went well.

      For Gladwell is of the opinion that most people are in a precarious truth mode in which, as I said, you first believe everything that the other person, especially the stranger, tells you, even if it is strange, unpleasant, grudging or questionable. The author describes cases from politics, criminology as well as abuse and other affectively charged situations, which usually do not end well, because autistic people talk past. What he means, however, is actually the mode of an anticipated truth, a overly hasty conclusion, a verbal relationship naivety. This is exactly the opposite with the psychoanalyst, because he does not believe anything his patient says. Even if the patient does not lie openly, the psychoanalyst still knows that he is definitely not telling the truth. Similar to the clothes salesman, who knows that the other person does not want what he says, but the truth is in the air if you have a good allegory at your disposal. The buyer finally gets a text. . ., a textile.

      The psychoanalyst possesses such truth in the form of the 'infantile sexual' discovered by Freud, which remained hidden in the unconscious even late in the life of the neurotic patient. The truth must first be found on the basis of this allegory, because it is still unconscious and can only be clarified through many and long conversations. The psychoanalyst has to lure his patient out of his hiding place by offering 'free association'. Saying whatever comes to his mind reminds the customer in the textile shop, which forces the salesperson to make bold comparisons, and enables the therapist to interpret what is to be decoded from between the lines, between the associations. Now the patient comes to the psychoanalyst in order to find such a clarification that can cure his symptoms, but he resists, he does not want to find the truth immediately and not exactly, he hides inside himself.

      In contrast, in Gladwell's descriptions, people do not hide from themselves, but from others, which is particularly clear in the case of the shielding of double agents. A female agent, who was employed as a spy by the American CIA, had to hide from her bosses during the prescribed biannual tests by them, because in reality she was working for the Cuban secret service. But it took twenty years before she was arrested, even though there had been repeated suspicions during her interrogations that she was engaged in counter-espionage. They were also mutually autistic.

      One time, the double agent hesitated too long with an answer, another time she was clearly confused. The interviewer had wanted to know, whether something had happened on the way home from her office or whether she had seen someone she knew. She had, but it was one of her Cuban colleagues, whom she of course had to pretend not to know. It was considered an agreed sign to call the central office in Havana. After all, a secret service agent cannot simply be called on the telephone. She couldn't even afford a wink when she saw her colleague.

      Nevertheless, it was a huge problem when her own inspector, now an the American one, so decidedly asked her if she had seen anyone on her way home. Such a question does not sound like a pure coincidence, the interviewer must have known everything. He must have known about this distinctive mark, right? Because he could also have asked, did you get a call from Cuba days ago? Or Where were you the day before yesterday? Anything could be a hoax or the truth. The double agent almost collapsed because of the question about the way home, the colleague from Cuba might have revealed something. But she simply said 'no', they saw nobody and - nothing happened. The interviewer was in the truth mode and believed her. The visible associations of her confusion were not used. Only much later was she exposed.

      However, the two psychoanalytic autistic people, the therapist and his patient, constantly try to expose themselves, because they have nothing else to say. There is, however, one thing that makes it possible to break up this autism, and that is that language is a common feature and that is the guarantee that psychoanalysis does not irreducibly limp from what I have just called autism in pairs".² So it is not so bad when two people, total strangers, each with their own individuality, sit down together to express themselves and reveal themselves when they use the common feature, which is the language that opens and reveals itself totally. Of course the double agents do not do exactly that, which is in contradiction to the way it is in psychoanalysis.

      But is it really always enough to be able to speak openly to anyone at any time and with anyone, if one so wishes? After all, it could be the case that no one can do anything with the other person's sentence, for example, that the salesperson thinks his customer is crazy. Or the patient in psychoanalysis has a resistance to the Id, not only from his Ego, but from the depths of his Id, of his driving forces, to block the revelations of an 'infantile sexual'. For this reason, that of perfect non-understanding and non-comprehension, the well-known linguist N. Chomsky tried to find a grammatically correct sentence that is meaningless.

      Chomsky wanted to show that the essence of language can only be grasped formally and not purely in terms of content. He wanted his generative grammar to be the original formula par excellence, and semantics, i.e. connections of meaning and other things based on it, to be developed. The sentence that Chomsky finally found, which was to be completely meaningless in terms of content, read as follows: Colorless green ideas sleep furiously. Sounds really quite chaotic. Now, this sentence is absolutely not meaningless.

      It was perhaps invented at a time when there were no Green parties or corresponding politicians. For the fact that 'green ideas' can be 'colourless' and perhaps even 'sleep terribly' because of this, does not sound - at least psychologically - nonsensical. Politically, one may discuss it or even the opposite may be true. Later, linguists therefore chose a different sentence: The Gnafel gircht, that Inkeln are schnofel. But here too, there is clearly - perhaps even better than in the first sentence - a sense to be found. The 'Gnafel' may be a somebody, possibly a mythical fairy-tale figure, a goblin or gnome, but in any case he is one who obviously does not speak a modern language. He mumbles, grumbles, grunts, groans, gargles or articulates himself in any other way. Furthermore, it is clearly expressed that the Inkeln (probably similar and yet opposite creatures than the Gnafels, because both names sound like medieval, strange creatures) are 'schnofel' (stupid, shabby, snotty or whatever is meant more derogatory). So the statement of this sentence is clear and not meaningless.

      Lacan therefore rightly thinks that every sentence - however disfigured it may be - has meaning. He wanted to point to the meaning of the unconscious, that area of the soul, which - as he says - 'is structured like a language' and thus can articulate itself somehow meaningfully, even if it does not happen by itself. Like a 'language' means: the unconscious is structured in a symbolic order, following a sound-sign order, in such a way that the dimension of logical mediation is completely present, in which - the other way round to Chomsky's theory - truth (and thus of course also lies) can play a decisive role.

      For nature, and also sober linguistics, itself knows no truth. There may be terms like 'right' in the sense of appropriate and 'wrong' (negative, non-conforming), but not truth and lie. Even Gladwell's double agent did not lie when she said 'no', because she walked past her colleague as if he did not exist. To have

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