A follow up from a blog written earlier this year ("Catharsis" that briefly mentioned Jungian archetypes) I thought I would touch more upon this as I recently sent my brother a copy of this book "The Psychology of Kundalini yoga".

Written by Carl Jung, (who I have mentioned a few times in this blog) he was a pioneer in analytical psychology, who often delved into other doctrines as part of his research. In this book you can see that he has tried to offer a unique perspective on this ancient practice of yoga, in an attempt to bridge the gap between Eastern spirituality and Western psychology.

Discussing the chakras, Jung's psychological interpretation viewed the Kundalini as a metaphor for the anima (the feminine aspect of a man's unconscious mind) and the untapped potential within each of us for personal growth around patience, empathy, and compassion towards others. Chakras (meaning wheels) are energy centres used in meditation practices within Taoism (Dantian), Jainism, Hinduism, and Buddhism. They are like focal points that help you concentrate during meditation. They are also part of Tantra or Heqi (weaving/joining together), which is a broader tradition of meditation and spiritual philosophy and not just about sex. Hinduism often mentions seven chakra points in the body, while Buddhism usually talks about five, Jainism nine, and Taoism three.

Often used in visualizations, along with techniques like breathing exercises, hand gestures (mudras), and mantras (sound repetitions), these techniques in Kundalini yoga, can help manipulate the flow of energy through the chakras as well as purify and refine their Karana sarira reminding me of metempsychosis in Greek philosophy. As much as we look at this as an Eastern concept, I could not help but think of prana and what Galenic physiology, said about the Pneuma (in classical medicine this was an invisible liquid or vapor that travelled throughout the body and associated with life) located in various parts of the body. The liver which was seen as the centre of nutrition and metabolism at that time. The heart, which was the centre of blood flow regulation and body temperature, and brain which was the centre of sensory perceptions and movement.

Although veering slightly off topic, I would also like to  mention the idea of the subtle body too, where human life is said to simultaneously exists in two parallel dimensions, the physical (Sthula sarira) and non-physical (Sukshma sarira) , as I feel it is also relevant in regard to what is being discussed today. Often described as the astral body, it is believed to be the vehicle for our thoughts, emotions, and spiritual experiences, and again can be associated with the chakras. While the term "subtle body" may be more commonly heard about in Eastern traditions, similar concepts can again be found in Western philosophy when you look at the idea of the soul being a distinct entity from the physical body in Plato's book "Phaedo". You can also tie this idea of different planes running alongside each other to Plato's theory of Forms, where it suggests that there is a realm that exists outside of time and space, an ultimate reality that serves as a model for the "things" we encounter in the separate, physical world. With that in mind, imagine that this world of Forms is a mirror you are looking into, that is so shiny that you can only see a distorted reflection facing you, lacking in both depth and dimension, this is the physical reality. Abstract, perfect, and eternal; beauty, justice and goodness would fall under the category of Forms (eidos), while things we would refer to as objects and phenomena we encounter in the material world would be seen as imperfect, changing, interpretive things; like say my apple decaying as it's not from the ethereal garden of the Hesperides, or having a  sore bottom after realising my cushion was actually a piece of art drawn on some paper (this will make sense in the next paragraph).

Thought to answer the Problem of Universals, (a hotly debated question in metaphysics) we are left to wonder about all things that we can perceive, for example colours can be applied to many different things. I am eating a red apple, while sitting on a round red cushion right now. But is this "redness" real or just a thought in my mind? (think Plato's cave where everything is simulated) My eyes interpreted the light as it being so, but you would have to take someone else's word if you were colour-blind and could not see it for yourself. Interpreted as a metaphor for the soul's desire to connect to these higher realms of consciousness. It suggests that the soul, (being a part of the spiritual) has an essence (I am calling it aether as Sagan once said we are all made of star-stuff) to it that allows us to transcend the physical world and connect to somewhere that doesn't just stimulate our five physical senses (higher soul and lower soul).

The belief in the subtle body is often connected to ideas about the afterlife as well, where when the physical body dies, the subtle body continues to exist, carrying our consciousness and experiences into the next realm e.g. the Buddhist view of life and death as a continuum, believing that consciousness (the spirit) continues after death and may not be reborn (Nirvana). Or in Neoplatonism (Plotinus and his theory of Emanation) where you return to the flow of the cosmic Nous, (God or an image of divinity) which seems to represent a higher form of intellect, that I imagine some could also see as a representation of heaven and the Sophia (wisdom) when you look at Christianity today. (Jung's book "Aion" has an interesting take on the duality of Christ if you are curious)

Duality is an important aspect of Jung's work. The counterpart to Jung's Anima is the Animus (the masculine aspect of a woman's unconscious) assertive, courageous, and honourable. Jung has spoken about the two interlocking triangles known as the Shatkona in Hinduism (a union of deities Shiva and Shakti) fire and water in alchemy, and the Star of David in the Abrahamic faiths that was seen as having mystical properties. Examining both cases, he saw them as representation of the masculine and feminine traits we have as people. With that, Jung also believed that the symbols associated with Kundalini yoga held deep psychological significance too and were manifestations of archetypal energies residing in the collective unconscious, which in a nutshell can be described as a shared reservoir of experiences and memories inherited from our ancestors. This theory later went on to influence the development of Depth psychology where his emphasis on the unconscious mind, symbolism and archetypes laid the foundation for this field that still helps to inspire individuals today on their journeys of self-discovery.

Depth psychology is a type of therapy that focuses on the belief that a lot of our behaviour is driven by things we are not aware of in our unconscious mind (patterns), many of which were influenced during our early childhood experiences. Adding another layer to this you can compare this thought to that of Samskaras, which are like mental habits or imprints that shape our thoughts, feelings, and actions. Formed through our previous encounters and choices they can influence our behaviour, personality, and even our future lives.

Anyway here are some titbits from this book for your perusal, and some links to other things spoken about:

Addendum: Moving away from Jung, I could not help but think of the Carmelite Saint, Teresa of Avila also. When I went on holiday a few years ago with my husband to Spain we visited her convent and I enjoyed learning about one of her most notable works, the "Interior Castle". Written as a work of Christian mysticism it offers a profound exploration of the soul's journey toward union with God. Using the metaphor of a castle, Teresa describes seven mansions (levels) that you need to ascend through, that I will summarise for you below. Meant to assist with your spiritual ascension, I cannot help but see an Eastern influence in her writing but cannot find a solid link (maybe it is a past recollection). All I have been able to do is take a guess by looking at Alexander the Great's Conquests. In the fourth century BCE his armies reached the Indus Valley, leading to the establishment of the Indo-Greek kingdoms. Alexander was also seen as a legendary hero in the Arabic world, with him founding the city of Alexandria in Egypt (a hub of philosophy brought from all kingdoms of his expanding empire). In the Qur'an Alexander is known as Dhu al-Qarnayn, meaning two horned one (look at one of his coins). Through this connection I thought of the Moors and their history in Spain, I remember learning that Avila was fortified in the eleventh century to protect itself from being reconquered by them at that time.

Another thought I had was from learning about the large Jewish community in Avila before the expulsion in 1492. It made me think of the philosopher Maimonides who believed that the divine soul is derived from the divine thought of God; as well as the similarity between the Kabbalah's “Tree of Life" (Teresa’s last two mansions remind me of Chayyah and Yehidah), and the chakra system (see last link below). While the two systems have different origins and terminologies, there are parallels where they emphasize the concept of energy or emanation. Chakras are seen as centres of subtle energy, while the Kabbalah describes them as divine emanations or sephirot that flow from God to the universe. Both traditions also associate specific aspects of the human consciousness with different energy centres or divine attributes. For example, the Sahasrara chakra might correspond to the sephirah of Keter (Crown), representing divine wisdom. Finally, both systems explore the idea of spiritual ascension or enlightenment, as well as reincarnation or Gilgul. Looking at chakras, this involves the awakening and harmonization of the energy centres, while in Kabbalah, it involves the ascent of the soul through the sephirot to divine union. Although these connections are all based on speculation and theory, I did find out that there is a shrine (recently given Basilica status in 2024), known as St. Teresa's of Mahe India. Opened by missionaries in 1736 (a century and a half after her death), it is one of the oldest and most popular churches in the country to visit for pilgrimages, and I can't help but wonder if this is due to the thoughts I had above.

Teresa’s Seven Mansions:
•  Courtyard: This is the starting point, where the soul is often preoccupied with worldly concerns and desires.
•  First Mansion: The soul begins to turn away from worldly distractions and seek a relationship with God.
•  Second Mansion: The soul becomes more aware of its own weaknesses and sins.
• Third Mansion: The soul experiences a  sense of peace and joy as it begins to receive God's grace.
•  Fourth Mansion: The soul enters a state of contemplation, where it can experience moments of  union with God.
•  Fifth Mansion: The soul experiences a more permanent state of union with God, marked by a sense of peace and joy.
•  Sixth Mansion: The soul enters a state of mystical union, where it experiences a profound sense of God's presence.
•  Seventh Mansion: The soul reaches the pinnacle of spiritual development, where it experiences a complete union with God.

References part two:

• https://en.wikipedia.org/wiki/Teresa_of_%C3%81vila (Teresa of Avila)
• https://en.wikipedia.org/wiki/Maimonides (Maimonides of Cordoba and physician of Saladin)
• https://en.wikipedia.org/wiki/Alexander_the_Great_in_Islamic_tradition (Alexander the Great in Islam)
• https://en.wikipedia.org/wiki/Kabbalah (An introduction to the Kabbalah)