Little dreams come from a level of dream consciousness that has to do with quite personal complications. They emerge from the level that has come to be known as the Freudian or unconscious. Little dreams are essentially autobiographical in their character, and there will be nothing in these particular dreams of yours that you would share with others-you are sorting through the expansion of consciousness as it bumps up against the taboos and “thou shalt nots” of your childhood and infancy.

Then comes another kind of dream, where you find yourself facing a problem that’s not specific to your peculiar life or social or age situation. Rather, you’ve run up against one of the great problems of man or humankind. These are what Jung called big dreams or archetypal myths.

Chakra three, at the level of the navel, is called Manipura, “City of the Shining Jewel,” for its fiery heat and light. Here the energy turns to violence and its aim is to consume, to master, to turn the world into oneself and one’s own. The appropriate Occidental psychology would be the Adlerian of the “will to power”; for now even sex becomes an occasion, not of erotic experience, but of achievement, conquest, self-reassurance, and frequently, also, revenge. The lotus has ten petals, dark as thunderheads heavy laden, bearing the seed syllables dam, dham, nam, tam, tham. dam, dham, nam, pam, and pham. Its central triangle, in a white field, is the sign of the element fire, shining like the rising sun, with swastika marks on its sides. The ram, its symbolic animal, is the vehicle of Agni, Vedic god of the sacrificial fire, bearing on its back the syllable ram, which is the seed syllable or sound form of this god and his fiery element. The presiding Hindu (as distinct from Vedic) deity is Shiva in his terrible guise as an ascetic smeared with the ashes of funeral pyres, seated on his white bull Nandi. And at his side is his goddess shakti, enthroned on a ruby lotus in her hideous character of Lakini. Lakini is blue, with three faces, three eyes to each; fierce of aspect, with protruding teeth. She is fond of meat: her breast is smeared with grease and blood that have dripped from her ravenous jaws; yet she is radiant, elegant with ornaments, and exalted from the drinking of am- brosia. She is the goddess who presides over all rites of human sacrifice and over the battlefields of mankind, terrible as death to behold, though to her devotees gracious, beautiful, and sweet as life.

I think the best way to answer that is to talk about a system they have in India that describes stages of spiritual development. In India, there is a system of seven psychological centers up the spine. They represent psychological planes of concern and consciousness and action. The first is at the rectum, representing alimentation, the basic, life-sustaining function. The serpent well represents this compulsion- as a kind of traveling esophagus going along just eating, eating, eating. None of us would be here if we weren’t forever eating. What you eat is always something that just a moment before was alive. This is the sacramental mystery of food and eating, which doesn’t often come to our minds when we sit ourselves down to eat. If we say grace before meals, we thank this figure out of the Bible for our food. But in earlier mythologies, when people would sit down to eat, they would thank the animal they were about to consume for having given of itself as a willing sacrifice.

There’s a wonderful saying in one of the Upanishads: “Oh wonderful, oh wonderful, oh wonderful, I am food, I am food, I am food! I am an eater of food, I am an eater of food, I am an eater of food.” We don’t think that way today about ourselves. But holding on to yourself and not letting yourself become food is the primary life-denying negative act. You’re stopping the flow! And a yielding to the flow is the great mystery experience that goes with thanking an animal that is about to be eaten for having given itself. You, too, will be given in time.

I’m nature, nature is me.

Now, the second psychological center is symbolized in the Indian order of spiritual development by the sex organs, which is to say the urge to procreation. A third center is at the level of the navel, and here is the center of the will to power, to mastery and achievement, or, in its negative aspect, to the conquering, mastering, smashing, and trashing of others. This is the third, or aggressive, function. And as we are given to recognize in the symbolism of the Indian psychological system, the first function, alimentation, is of an animal instinct; the second, procreation, is of an animal instinct; and the third, mastery and conquest, is also of an animal instinct-and these three centers are located symbolically in the pelvic basin.

The next, or fourth, center is at the level of the heart; and this is of the opening to compassion. Here you move out of the field of animal action into a field that is properly human and spiritual.

And for each of these four centers there is envisioned a symbolic form. At the base, for example, the first one, the symbol is the lingam and yoni, the male and female organs in conjunction. And at the heart center, there is again the lingam and yoni,

that is to say, male and female organs in conjunction, but here they are represented in gold as symbolic of the virgin birth, that is to say, it is the birth of a spiritual man out of the animal man.

: And it happens-

CAMPBELL: It happens when you awaken at the level of the heart to compassion, compassion, shared suffering: experienced participation in the suffering of another person. That’s the beginning of humanity. And the meditations of religion properly are on that level, the heart level.

You say that’s the beginning of humanity. But in these stories, that’s the moment when gods are born. The virgin birth-it’s a god who emerges.

And do you know who that god is? It’s you. All of these symbols in mythology refer to you. You can get stuck out there, and think it’s all out there. So you’re thinking about Jesus with all the sentiments relevant to how he suffered-out there. But that suffering is what ought to be going on in you. Have you been spiritually reborn? Have you died to your animal nature and come to life as a human incarnation of compassion?

: Why is it significant that this is of a virgin?
The begetter is of the spirit. This is a spiritual birth. The virgin conceived of the word through the ear.
And the Buddha, with the same meaning. is said to have been born from his mother’s side from the level of the heart chakra.

Heart Chakra meaning…?

The heart chakra is the symbolic center associated with the heart. The chakra means “circle” or “sphere.”



: -The Buddha is born from his mother’s side. That’s a symbolic birth. He wasn’t physically born from his mother’s side, but symbolically.

But Christ came the way you and I did.
but of a virgin. And then, according to Ro- man Catholic doctrine, her virginity was restored. So nothing

happened physically, you might say. What is symbolically referred to is not Jesus’ physical birth but his spiritual significance. That’s what the virgin birth represents. Heroes and demigods are born that way as beings motivated by compassion and not mastery, sexuality, or self-preservation.

This is the sense of the second birth, when you begin to live out of the heart center. The lower three centers are not to be refuted but transcended, when they become subject to and servant to the heart.