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sedated. Nevertheless their isolation and sense of separation from others may cause them
much suffering. We must reach such people, their families, and society, with information to
help them recognize their condition as a blessing, not a curse.
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Certainly we must no longer subject people, who might be if the midst of this rebirth
process, to drugs or shock therapies, approaches which are at opposite poles to creative
self development.
These people though confused, fearful, and disoriented, are already undergoing a therapy
from within, far superior to any that we yet know how to administer from without.
KUNDALINI AS THERAPY
I am now in contact with several people of special interest as examples of the kundalini as
therapy from within.
A 54 year old male psychologist writer was hospitalized for three months twenty years ago
with a psychotic break, characterized by disturbances in judgement, flight of ideas,
grandiosity, and over activity. After this episode he suffered from a chronic mild depression
and had been somewhat unstable. Nevertheless, he made his living as a therapist,
occasionally being very effective, but constantly becoming involved in counter transference
problems (over involvement with his clients). At other times he was unable to provide for
himself adequately.
About two years ago, he became a disciple of Muktananda, a yogi master. He found his stay
at the ashram, and the contact with other devotees and the Guru, to be a very powerful
therapy. Signs of kundalini awakening began early in his stay there, and led to, or at least
was accompanied by, a prodigious increase in productivity in his writing, new depths of
interpersonal satisfactions, and a more sure grasp on his life. I saw him frequently, before
and during this important period, and can attest to the dramatic strengthening of his whole
personality structure, character, and ways of dealing with his inner and outer worlds.
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A 44 year old woman psychologist had been severely depressed for many years and in the
last eleven years she made two serious suicide attempts by overdosing on sleeping pills. She
remained in
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coma for several days following each of these episodes. Her only extended hospitalization
for her depression followed the birth of her first child in 1956, prior to the suicide attempts.
For years she held a responsible position as an administrator and was a successful
psychotherapist. During this time she herself was undergoing psychotherapy, including a
classical psychoanalysis.
There is a history of suicide in her family, including the suicide death of her grandfather. In
1972, her oldest daughter, who was sixteen, killed herself. Within a few months, this
woman attended a meditation retreat where she spent many hours each day in meditation.
Within a short time, she began to have spontaneous kundalini experiences. She is now also
a disciple of Swami Muktananda and is planning an extended stay at his ashram in India.
I have known her since 1973. During the first year of our acquaintance she was somewhat
withdrawn and reserved. In the past two years, she has truly blossomed into a secure,
intact, fun loving person. She tells me that she has not known a day of depression in the
past two years. My observations confirm this self appraisal.
I recall four other psychics, each of whom had some sort of convulsive disorder diagnosed
and treated by competent physicians. In each of these persons there was marked relief in
symptoms and their need for anti convulsive drugs, after finding and using their psychic
talents. Some other creative pursuit might have been equally freeing. These four chose to
become professional psychics, and although no claim is made on this evidence for a causal
relationship between their new energy investment and the amelioration of their symptoms,
it is suggestive. I feel quite certain that at the higher level of functioning that may open up
to persons who embark on the kundalini path, there eventually will be many fruits such as
better health and emotional balance.
On the other hand, the kundalini process is disruptive and the person undergoing it feels its
far reaching physical and psychological effects. If the person is alone, he or she will suffer
doubts and
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fears that could easily be handled in a supportive Ashram atmosphere, where these
disturbing events are accepted and even welcomed.
Without such a setting, those who experience this force may react in a number of ways. If
they are naive, they may interpret it as an inner change so profound and upsetting to be
convinced that they are loosing their sanity. This is essentially what happened in our first
and third cases, the woman artist and the actress. Also our twelfth case, the middle aged
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housewife, suffered these doubts, but dealt with her turmoil by becoming inflated and
grandiose.
The woman psychologist handled her inner disruption by becoming part of various groups,
with more or less understanding of what she was enduring, and by finding supportive
teachers or therapists. It was necessary for her to provide these aids for a year or more
before continuing on her own. The scientist, whose understanding was even more adequate
and whose situation was quite nourishing, was able to function by simply cutting down on
the intensity of his meditations.
It should now be clear that physicians are well advised to be alert for symptom patterns
suggestive of kundalini arising. The physician should inquire about his or her meditation
practice, but realize that it is not a necessary prerequisite to kundalini awakening. In
addition to psychotherapy, if indicated, we recommend that persons suspected of kundalini
problems be urged to see someone with kundalini experience, as well.
The selection of this helping person may be most difficult. Unless the physician is
experienced and has explored the available resources, the physician may be unable to do
more than recommend that the patient seek such a person. The final choice can be best
made by the person.
Zen or Transcendental Meditation supervised by a competent teacher, or spontaneous
awakening by the direct influence of an enlightened Guru, such as Muktananda, are
methods with which we
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are acquainted. There may be other resources that are equal or superior to these, but which
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