God has incredible technology on hand and is a great scientist working inside us.
What is suprapersonal in us is shown us again and again in the visions of our seminar: it is an event outside of the ego and of consciousness. In the fantasies of our patient we are always dealing with symbols and expe-riences which have nothing to do with her as Mrs. So-and-So but which arise from the collective human soul in her and which arc therefore col-lective contents. In analysis the suprapersonal process can begin only when all the personal life has been assimilated to consciousness. In this way psychology opens up a standpoint and types of experience that lie beyond ego consciousness.
The same thing happens in tantric philosophy, but with this difference: there the ego plays no role at all.) This standpoint and this experience answer the question as to how we can free ourselves from the overwhelming realities of the world, that is, how to disentangle our consciousness from the world. You remember, for exam-ple, the symbol of water and fire, a picture in which the patient stood in flames.
That represents the diving down into the unconscious, into the baptismal font of svddhinhcina, and the suffering of the fire of mazzipara. We now understand that the diving into the water and the enduring of the flames is not a descent, not a fall into the lower levels, but an ascent. It is a development beyond the conscious ego, an experience of the per-sonal way into the suprapersonal—a widening of the psychic horizons of the individual so as to include what is common to all mankind. When we assimilate the collective unconscious we are not dissolving but creating it.
Only after having reached this standpoint—only after having touched the baptismal waters of svddhightina—can we realize that our conscious culture, despite all its heights, is still in muldelhara. We may have reached dind in our personal consciousness, our race in general can still be in andhata, but that is all on the personal side still—it is still the Aida as-pect, because it is valid only for our consciousness.
And as long as the ego is identified with consciousness, it is caught up in this world, the world of the mulddhdra cakra. But we see that it is so only when we have an experi-ence and achieve a standpoint that transcends consciousness.
Only when we have become acquainted with the wide extent of the psyche, and no longer remain inside the confines of the conscious alone, can we know that our consciousness is entangled in midddhdra. The symbols of the cakra, then, afford us a standpoint that extends beyond the conscious. They are intuitions about the psyche as a whole, about its various conditions and possibilities. They symbolize the psyche from a cosmic standpoint. It is as if a superconsciousness, an all-embrac-ing divine consciousness, surveyed the psyche from above.
Looked at from the angle of this four-dimensional consciousness, we can recognize the fact that we are still living in multidhora. That is the mama aspect. Observed from that angle we ascend when we go into the unconscious, because it frees us from everyday consciousness. In the state of ordinary consciousness, we are actually down below, entangled, rooted in the earth under a spell of illusions, dependent—in short, only a little more free than the higher animals. We have culture, it is true, but our culture is not suprapersonal; it is culture in mulddhdra.
We can indeed develop our consciousness until it reaches the ajna center, but our tie is a personal ajna, and therefore it is in muladhara. Our anja is caught in this world. It is a spark of light, imprisioned in the world, and when we think, we are merely thinking in terms of this world.
But the Hindu thinks in terms of the great light. His thinking starts not from a personal but from a cosmic ajna. His thinking begins with the brahman, and ours with the ego. Our thought starts out with the individ-ual and goes out into the general. The Hindu begins with the general and works down to the individual.
From this aspect everything is reversed. From this aspect we realize that everywhere we are still en-closed within the world of causality, that in terms of the cakra we are not “high up” but absolutely “down below.” We are sitting in a hole, in the pelvis of the world, and our °What° center is andhata in malddluira. Our culture represents the conscious held prisoner in nnileidhara. Looked at from the alltsma aspect, everything is still in muladhara.
People stuck in this way become preoccupied with the many worldly distractions and entrapped by the concerns and … (“Muladhara”).
The creation manifests simultaneously as the macrocosm ( universe ) and the microcosm ( man ) . … The ordinary man , living primarily in his physical body , perceiving a gross world through his five senses and imprisoned in the mayic … mind , is largely unaware of the other planes of his existence , unaware that he is Brahma cloaked in a complex of sheaths .
In the normal course of events , however , sushumna is closed ; the Essential – Energy cannot rise ; man is a prisoner of his ego.
God has incredible technology on hand and is a great scientist working inside us.
In this process kundalini ascends from the muladhara chakra to the ajna (Sun) chakra.
This represent the transmutation of the base metal lead into gold is, in the popular mind in both the East and West, the epitome of the science of alchemy, rasashastra. There is, of course, much more to the discipline than that. The deeper meaning of the ascent from lead to gold, from Saturn to the Sun, from muladhara to ajna, is the process of raising kundalini. The goal of the process is to become rasasiddha, literally, brought to perfection by means of quicksilver, and skilled in alchemy.
Whem man is in sleep to the spiritual world there is no agent for transformation in action. To be liberated one must free themselves from the muladhara chakra by the process of alchemy and transformation, until man reach the crown (golden consciousness).
This world will never liberate mankind whatever they will say or promise, rather they will try to enslave everyone into a one world matrix (a global world brain).
If mankind is trapped and imprisoned within the muladhakra matrix chakra today, then they will continue trap them into a artificial state of mind, and that is enslavemnet forever.
As long as the Kundalini shakti is dor-mant in this chakra, the five eternal enemies of the man/woman—kama (lust), krodh (anger), moha (attach-ment), lobh (greed), and ahankar (ego)-remain active at the instinctive level of our basic existence. As soon as the shakti awakens in mooladhara these five negative forces are transcended (to a large extent) and the first stage of personality transformation takes place.
With freedom from the five enemies—lust, greed, anger, attachment, and ego—one gets the ability to use well-reasoned discourse and produce prose and verse. Imagination and intuition are sharpened and the writing down of the internal wisdom comes as a natural flow.
The self is asleep, which means that all things concerning the gods are asleep” (Jung, 1996: 14). Mookerjee calls it “the root center of physical experience”. Ordinary individuals live their entire lives in the root chakra. Therefore it is not character-ized merely by physicality but above all by our unconscious participation in the persona field, the social consensus that discards all imaginal experiences as invalid and that might well be called “group-think” or “mass-mindedness.” Evola enumerates qualities typical of the root chakra: “greed, false knowledge, credulity, delusions, indulgence in coarse pleasures, and the force that induces sleep”.
Theoretically, all of the chakras lie outside of our awareness as long as they are “closed” or “knotted.” But when they “open” they are experienced as whirling vortices.
Would-be heroes who enter the abysmal waters of the svadhisthana, aware of their fright but moved by the greater force of kundalini, emerge renewed like the rising sun in manipura, whose element is fire and location the solar plexus. The one who trembled before an adven-ture that clearly appeared too formidable steps out of the abyss with new self-knowledge. In retrospect it is clear to us that before our plunge—when we still lived in the ordinary world of the root chakra—we had little idea what we stood for, we were unaware of the essential and nearly impersonal principles on which our life is founded. But having been put to the test, we find our existence has simplified itself. We have jettisoned the illusory ideals of our “false self,” that persona we subliminally formed so that we could hold our head up in the hectic and ephemeral world of social consensus.
In the earth of muladhara where kundalini sleeps, we are stolid and unmoving in our iden-tification with rationality, empirical facts, and the assumptions of our social consensus. In the water of svadhisthana we plunge into the chaotic emotional turbulence of the unconscious. In the fire of manipura we can become caught in passions of a very personal nature. But when we rise into the air of anahata, we detach ourselves from our personal identity.