No other animal has this great thing up there, this mind. When Dr. Freud began interpreting the inspirations and zeals of the top end of the spinal column in terms of the other end, he misunderstood the whole thing. Since the whole sense of mythological imagery is to propel you up into the spiritual realm, interpreting these things in a purely physical, biological way pulls you down again; it punctures and deflates the symbol. We share with the animals the desire to live, the urge toward survival and security. We share with the animals the zeal for sex and the zeal for winning and pres- tige-I’m the winner. Yet we bear within us the potential for an entirely dif- ferent level of experience, a level that can come to us in a moment.

Dante described this enlightened moment in his Vita nuova-the mo ment when he beheld Beatrice, the moment that turned him from a mere human animal into a poet. One might see her as an erotic object, yet what he saw was a manifestation of beauty; he experienced her presence on a dif- ferent level altogether.

All humans are human animals until they reach the 4th psychological centre (heart chakra).

We are all born as animals and live the life that animals live: We sleep, eat, reproduce, and fight. There is, however, another order of living, which the animals do not know, that of awe before the mystery of being, the mysterium tremendum et fascinans, that can be the root and branch of the spiritual sense of one’s days. That is the birth-the Virgin Birth-in the heart of a properly human, spiritual life. As the mystic

In picture,Lower 3 chakras are animal instincts(Food sex power), Upto 3rd chakra ,both human and animal are sharing the same psychology.Just like animals too fighting, smashing, eating.

Humans are also human animals in the depth of being.

In the Indian kundalini system,All three chakras are symbolised in the pelvic region.This is a metaphorical language, but you can say that some people are living on the level of the sex organs,and that’s all they’re living for.Thats the meaning of life.This is Freud’s philosophy.Then You come to the Adlerian philosophy of the will to power,that all of life is centred on the obstruction and overcoming the obstructions. Well,sure that’s a perfectly good life, and those are forms of divinity also.But they are on the animal level.In jungian philosophy, people psychological centres may switch among sex, surviving and power by circumstances.

Then there comes another kind of life, which involves giving oneself to others one way or another.This is the one that’s symbolised in the opening of the heart.

At the level of heart,the 4th chakra symbolised,

Humans became pure human,where compassion born in human heart.

Animals are self-interested primarily.

Homo sapiens sapiens have the potential to become pure humans.

Once you start looking in a sacred manner,

When your psychology is being transferred spiritually.and you can see yourself on the pole around which everything revolves.you might say_duality(day-night, happiness -sarrow, pain-pleassure).

The central point of the world is where stillness and movement are together.

Movement is time.

Stillness is eternity.

Realizing the relationship of the temporal movement to the eternal.There is no place in this new kind of physics both for the field and matter, for the field is the only reality.’ -Albert Einstein¹

It is on this very point that Eastern mysticism and Western science meet. Tat tvam asi, “thou art that,” is the bottom line of Joseph Campbell’s philosophy. There is no matter; everything is the field. The separations and limitations are in our own minds.

To separate oneself or one’s group-to say, “Oh, no, we are different”-is to set oneself against whole- ness. To separate ourselves from the whole is to cut our options and erect the walls of our own prison. When we create duality in our thoughts and lives, we have created opposition.

So this potential lies inside everybody.

Eternity is a dimension of here and now.

The divine lives within you.

Live from your own center.

Your real duty is to go away from the community to find your bliss.

The society is the enemy when it imposes its structures on the individual.

On the dragon there are many scales. Everyone of them says “Thou Shalt.”

Kill the dragon “Thou Shalt.”

When one has killed that dragon, one has become The Child.

Breaking out is following your bliss pattern, quitting the old place, starting your hero journey, following your bliss.

You throw off yesterday as the snake sheds its skin.

So ,the central mountain of the world is everywhere,not in Banaras,not in Jerusalem ,not in the maxico, lhasa.

All are symbolic of a spiritual principle as the centre of the world.

Temples are the Womb of the spiritual birth.

There are many cubes designed here.All cubes refer to the psychological centre.

When you find yourself at the central point.you find eternity.and you will also say,I am at the center of the world but the center of the world is everywhere.

Good and evil are relative to the position in which you are standing. What is good for one is evil for the other. And you play your part, not withdrawing from the world when you realise how horrible it is,but seeing that this horrible is simply the foreground of a wonder:a mysterium tremendum.

“All life is sorrowful” is the first Buddhist saying, and so it is. It wouldn’t be life if there were not temporality involved, which is sorrow-loss, loss, loss. You’ve got to say yes to life and see it as magnificent this way; for this is surely the way God intended it.
No one believes that there was anybody who intended it, but this is the way it is. James Joyce has a memorable line: “History is a nightmare from which I am trying to awake.” And the way to awake from it is not to be afraid, and to recognize that all of this, as it is, is a manifestation of the horrendous power that is of all creation. The ends of things are always painful. But pain is part of there being a world at all.

That is not the necessary conclusion to draw. You could say, “I will participate in this life, I will join the army, I will go to war,” and so forth.

“I will participate in the game. It is a wonderful. wonderful opera-except that it hurts.”

Affirmation is difficult. We always affirm with conditions.I affirm the world on condition that it gets to be the way Santa Claus told me it ought to be. But affirming it the way it is that’s the hard thing, and that is what rituals are about. You can participate joyfully in a sarrowful world.

Now in every human being there is a built-in human instinct system, without which we should not even come to birth. But each of us has also been educated to a specific local culture system…. We are taught to respond to certain signals positively, to others negatively or with fear; and most of these signals taught are not of the natural, but of some local social order. They are socially specific. Yet the im- pulses that they activate and control are of nature, biology, and instinct.

These are superior to the analytical talents of our mind.

Instincts are typical modes of action, and wherever we meet with uniform and regularly recurring modes of action and reaction we are dealing with instinct, no matter whether it is associated with a conscious motive or not.

intuition, the function that enables us to estimate the possibilities inherent in the object or its situation.eg.Suppose there are two different paths in the jungle,then an intuitive person gets a hunch that this route is safe.Intuition is a function by which you see round corners, which you really cannot do; yet the fellow will do it for you and you trust him. It is a function which normally you do not use if you live a regular life within four walls and do regular routine work. But if you are on the Stock Exchange or in Central Africa, you will use your hunches like anything. You cannot, for instance, calculate whether when you turn round a corner in the bush you will meet a rhinoceros or a tiger – but you get a hunch, and it will perhaps save your life… (pg. 14; Jung, 1968)
Intuition does not denote something contrary to reason, but something outside of the province of reason.

We use the word “instinct” very frequently in ordinary . We speak of “instinctive actions,” meaning by that a mode of behaviour of which neither the motive nor the aim is fully conscious and which is prompted only by obscure inner necessity. This peculiarity has already been stressed by an older English writer, Thomas Reid, who says: “By instinct, I mean a natural impulse to certain actions, without having any end in view, without deliberation and without any conception of what we do.”  Thus instinctive action is characterized by an unconsciousness of the psychological motive behind it, in contrast to the strictly conscious processes which are distinguished by the conscious continuity of their motives. Instinctive action sort of appears to be a more or less abrupt psychic occurrence, an interruption of the continuity of consciousness.

Accordingly, instinctive activity would have to be in-

cluded among the specifically unconscious processes, which are accessible to consciousness only through their results. But were we to rest content with this conception of in- stinct, we should soon discover its insufficiency: it merely marks off instinct from the conscious processes and char- acterizes it as unconscious. If, on the other hand, we survey the unconscious processes as a whole, we find it impossible to class them all as instinctive, even though no differentia- tion is made between them in ordinary speech. If you suddenly meet a snake and get a violent fright, you can legitimately call this impulse instinctive because it is no different from the instinctive fear of snakes in monkeys. It is just the uniformity of the phenomenon and the regularity of its recurrence which are the most characteristic qualities of instinctive action. As Lloyd Morgan aptly remarks, it would be as uninteresting to bet on an instinctive reaction as on the rising of the sun tomorrow. On the other hand, it may also happen that someone is regularly seized with fright whenever he meets a perfectly harmless hen. Al- though the mechanism of fright in this case is just as much an unconscious impulse as the instinct, we must neverthe- less distinguish between the two processes. In the former case the fear of snakes is a purposive process of general occurrence; the latter, when habitual, is a phobia and not an instinct, since it occurs only in isolation and is not a general peculiarity. There are many other unconscious compulsions of this kind-for instance, obsessive thoughts, musical obsessions, sudden ideas and moods, impulsive affects, depressions, anxiety states, etc. These phenomena are met with in normal as well as abnormal individuals. In so far as they occur only in isolation and are not repeated regularly they must be distinguished from instinctive processes,even though their psychological mechanism seems to correspond to that of an instinct.

I just try to open the heart to others.

Life is a battlefield.Everone is a warrior who is surviving .