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If for love hate and for death life are opposites, then in the 'other way round' of love and death the opposites cancel each other out. For this, the simple, only mirroring consciousness must be distinguished from the deeper awareness, which can only be experienced securely in a self-analytical practice (an-alytical psychocatharsis). The author also shows by means of contrasts in other areas that a new view, indeed a kind of vi-sion, can expand conventional psychoanalysis by means of such a practice. It contains not only analytical but also medi-tative aspects and can thus be learned by everyone himself - as also described in the book.

The discussion about no life or life after death can be considered solved after reading this book. Because neuroscientists have recognized that between the medically even with modern methods determined end of life and the really final death still a span exists in which brain activities can be proved. These processes can also be explained theoretically with psychoanalytical understanding. It reminds of Sisyphus, who, in contrast to Oedipus, is not so well known in Freud's psychoanalysis. But Sisyphus was not only a hero regarding the severity of life, but also a role model in dying, outsmarting death twice. The narrow passage between life and death represents a life of a different kind that can be neuro-psychically grasped. And so it is no longer about a life after death, but about one while dying. This orientation probably also plays a role in Sisyphus, but it can also be used for a direct self-practice for today. With the method of Analytic Psychocatharsis the author has combined psychoanalytic and meditative procedure, which, even practiced by oneself, helps to outsmart death even today by using this span of life in dying. Because this other life can be used only who has learned it before to a large extent.

The book explores the intersection of psychoanalysis and meditation through the lens of linguistics and modern geometry. It introduces the concept of formula-words, which encapsulate multiple meanings in a single expression, reflecting the structure of the unconscious. The author provides practical meditative exercises aimed at awakening, recognizing, and integrating these unconscious elements into one's psychic life, offering a unique approach to self-discovery and mental wellness.

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.

Siri Hustvedt's wonderful novels captivate with their wealth of fantasy and the neuro- and psychological sciences that always play a part in the background. But of all things she writes so much about the relationship between the sexes, whereas the French psychoanalyst J. Lacan was of the opinion that this relationship does not exist at all. 'What about the ONE' doesn't happen, there is no union under the aegis of lvoe and Eros, which has a chance only in the context of a science f r o m the subject. The author has developed such an association in the form of a combination of psychoanalysis and meditation (Analytic Psychocatharsis), a procedure that each individual can practice for himself. Only in this way will he come to 'What about the ONE'. To facilitate the understanding of this method, this book talks a lot about queerness and women's literature and that the logical (psychoanalysis) and the definitely visual (meditation) becomes real.