Mūlādhāra and Sūkshma

Freud’s devotee C.G. Jung attempted to express these relations in classic academic (indologist) language. He stated, that people in the West organize their culture in the highest head chakra¹, but actually, and mostly subconsciously, experience it from the lowest chakra (Mūlādhāra)². But this is only a personal, individual aspect (Stūhla), while Indians live from the topmost chakra downwards, though governed by the universal (godly) Sūkshma aspect.

“However, the collective culture of India is in Mūlādhāra as seen from the Stūhla aspect”, says Jung, while we haven’t quite reached the top as seen from the Sūkshma aspect.

I would like to illustrate this with a picture: Figure 6 shows the western area on the left side and the eastern realm on the left side. The West has an orbital movement within the Head Chakra, whereby there is a connecting track (Stūhla aspect) to the Mūlādhāra, from where numerous arrows indicate the individual upward life movement. The East on the right starts at the raised level of the Sūkshma aspect, but dissipates downwards into the arrows of individual life that, from the Stūhla oriented view, look as if the entire Indian culture would live in the proximity of Mūlādhāra.

The Indians, however, see quite clearly (as C. G. Jung also does) that the Western arrows by far don’t completely arrive at the top (line above the Head-Chakra). Though they do reach upward, they again fritter away in the Head-Chakra, where they organize their culture etc. So it really has to do with a knot of view and terminology, which I will attempt to disentangle a bit in this book. We, as individuals (Stūhla aspect) have to reach the highest Head-Chakra, and maybe a little bit beyond it, to be able to formulate the Sūkshma aspect anew by applying scientific practice, which unites the East and the West.