INDIVIDUATION:
BRIDGING MASCULINE AND FEMININE POLARITIES
Student: Sergio Sarkis Chakardjian
Supervisor: Rashon Chowdhury
Submitted in partial fulfilment of the MA Transpersonal Counselling and
Psychotherapy
CCPE in association with the University of Northampton
6th December, 2024Declaration
I hereby declare that the work presented in this study is my own original research
and has been completed independently.
I confirm that I have followed the ethical guidelines and institutional requirements of
the University of Northampton, as part of my MA in Transpersonal Counselling and
Psychotherapy.
Sergio Sarkis Chakardjian
(6th December 2024)
iiAcknowledgments
I would like to thank the following people:
• The wonderful and generous teachers and tutors throughout my life.
• The health practitioners and medical experts who have helped me recover
from serious injury.
• My parents for their love and support as well as other family members and
friends.
• My wife for her unconditional love and for filling my life with so much magic
and meaning.
iiiAbstract
Using heuristic inquiry, this personal research explored how Masculine and Feminine
polarities facilitate the process of Individuation (Jung, 1963), testing the hypothesis
that unifying opposites enhances Self-realisation, self-actualisation, relationship
harmony and ultimately, heartfelt ecstasy (Feuerstein, 1998).
The Masculine and Feminine polarities do not refer to gender or biological sex,
but rather to archetypical qualities in all human beings, as articulated in the following
models:
• Shiva and Shakti (Singer, 2000)
• Yang and Yin (Chitty, 2013)
• Animus and Anima (Jung, 1963)
• Masculine and Feminine (Hill, 1992)
These concepts were subsequently examined, distilled and developed, giving rise
to the Transpersonal Symbol of the Cross (Jung, 1963), which effectively became my
own alchemical compass with three polarity pairs:
• Spirit (Masculine) and Matter (Feminine)
• Active (Masculine) and Receptive (Feminine)
• Exclusive (Masculine) and Inclusive (Feminine), which came later
Deeply personal, participatory and self-reflexive heuristic methods were used to
understand and embody each polarity. The data was then analysed using thematic
analysis to reveal archetypical knowledge and pathways to synthesis, thereby
facilitating the Individuation process and validating the study’s hypothesis (Anderson
& Braud, 2011; Hiles, 2002, 2008; Jung, 1991).
ivTable of Contents
(ii) Declaration
(iii) Acknowledgements
(iv) Abstract
(v) Table of Contents
(viii) List of Figures
1 Introduction
1.1 Personal Motivation
1.2 Purpose and Rationale
1.3 Clarifying the question
1.4 Significance of the Study
1.5 Heuristic Inquiry
1.6 Foundations in Transpersonal Psychotherapy
2 Literature Review
2.1 Approach
2.2 Core Concepts and Critical Review
2.2.1 Carl Jung’s Model of Anima and Animus
2.2.2 Gareth Hill’s Model of Feminine and Masculine
2.2.3 John Chitty’s Model of Yin and Yang
2.2.4 June Singer’s Model of Shakti and Shiva
2.3 Similarities and Differences
2.4 Therapeutic Practices and Empirical Studies
2.5 Gaps in Literature and Future Directions
3 Methodology
3.1 Research Design
v3.2 Researcher’s Position
3.3 Data Collection
3.3.1 Methods
3.3.2 Types of Meditations
3.3.3 Timetable of Meditations
3.4 Ethical Considerations
4 Presentation of Data
4.1 Overview
4.2 Data collection and Thematic analysis
4.2.1 Theme One: Self-Inquiry Meditation
4.2.2 Theme Two: Self-Expression Meditation
4.2.3 Theme Three: Surrender Meditation
4.2.4 Theme Four: Intention Meditation
4.2.5 Theme Five: Spirit (Shiva) and Matter (Shakti)
4.2.6 Theme Six: Active (Yang) and Receptive (Yin)
4.2.7 Theme Seven: Exclusive and Inclusive
4.3 Theoretical Synthesis
4.4 Creative Synthesis
4.4.1 The Androgyne Archetype
4.4.2 The Whirling Dervish
4.4.3 The Hummingbird
5 Discussion and Conclusion
5.1 Overview
5.2 Outcomes
5.3 Discussion
5.4 Implications
5.5 Integration with Existing Literature
vi5.6 Critical Evaluation
5.7 Personal Learning
5.8 Contribution to Knowledge
5.9 Suggestions for Future Research
(Word Count = 14,990 words)
viiList of Figures
Figure 1 Transpersonal Cross (Chakardjian, 2024)
Figure 2 Transpersonal Cross with directions (Chakardjian, 2024)
Figure 3 Multi-dimensional dreamwork model (Hamilton, 2014)
Figure 4 Active Yang, Receptive Yin (Chakardjian, 2024)
Figure 5 Integrating models onto the Transpersonal Cross (Chakardjian, 2024)
Figure 6 Transpersonal Alchemical Practices (Chakardjian, 2024)
Figure 7 Data collection from Self-Inquiry Meditations (Chakardjian, 2024)
Figure 8 Drawing depicting movement of energy (Chakardjian, 2024)
Figure 9 Energetic Currents (Judith, 2004)
Figure 10 The Ground of Being (Chakardjian, 2024)
Figure 11 The Yin-Yang balance and distortions (Chakardjian, 2014)
Figure 12 Experiential drawing of Yin and Yang merging (Chakardjian, 2024)
Figure 13 Relationship of Inclusion and Exclusion (Chakardjian, 2024)
Figure 14 The Flower of Life (Chakardjian, 2024)
Figure 15 The Philosopher’s Stone (Chakardjian, 2024)
Figure 16 Philosophia Reformata (Mylius, 1622)
Figure 17 * The Androgyne (Chakardjian, 2024)
Figure 18 * The Whirling Dervish (Chakardjian, 2024)
Figure 19 The Heart Chakra (Judith, 2018)
Figure 20 * The Hummingbird T-shirt (Chakardjian, 2024)
Figure 21 * Archetypes and Shadows (Chakardjian, 2024)
Figure 22 Integration of Psyche and Soma (Chakardjian, 2024)
Figure 23 The Yin-Yang spectrum (Chakardjian, 2024)
The Figures above are intended solely to supplement and clarify the main body of
text. They are not used to replace or reduce the written content.
* The text in Figures 17, 18 and 20 has been repeated within the main body of
text to ensure the Figures were not being used to get around the word count.
* The text in Figure 21 has been added to the overall word count to ensure it is
not being used to get around the word count.
viii1. Introduction
1.1 Personal Motivation
Eighteen years ago, I embarked on a spiritual journey fuelled by a deep passion to
understand and embody who I am at the deepest level. My quest for self-knowledge
initially led me to existential philosophy, where I sought to understand who I am.
However, while philosophy provided a foundation, it lacked the profound
experiential connection that transforms theoretical knowledge into lived wisdom
(Kierkegaard, 1983).
This gap in my understanding led me to explore embodied practices such as
somatic training, yoga and transpersonal psychotherapy. I became consistently
drawn to exploring the Masculine and Feminine aspects of the Self from an
archetypal and universal lens, beyond the concepts of gender and biological sex
(Singer, 2000).
My motivation to delve into this research stemmed from a series of profound
personal and interpersonal experiences where I encountered the magical and
ecstatic dimensions of the human experience—moments where time seemed to
stand still, and the mundane transcended into the divine. These experiences
underscore the potential of embracing both the Masculine and Feminine aspects
within oneself as a pathway towards Individuation (Jung, 1963).
Recognizing the universality of these experiences, I saw an opportunity to
contribute to the field of transpersonal psychotherapy by exploring how these
polarities interact, both on an individual and collective level. My aim was to explore
these dynamics further, not only to enhance my Individuation process but also to
support others in their Individuation processes (Wilber, 1995).
1.2 Purpose and Rationale
1The purpose of this research was to explore three pairs of Masculine and Feminine
polarities from a transpersonal psychotherapeutic perspective, as listed below:
• Matter (Feminine) / Spirit (Masculine)
• Receptive (Feminine) / Active (Masculine)
• Inclusive (Feminine) / Exclusive (Masculine), which came later.
The study offered transformational pathways to facilitate the process of
Individuation for myself and others. It did so through an innovative, simplified, and
effective structural framework called the Transpersonal Symbol of the Cross, a
concept I developed and extrapolated from the works of Jung (1963).
1.3 Clarifying the question
How can Masculine and Feminine polarities facilitate the process of Individuation
(Jung, 1963), testing the hypothesis that unifying opposites enhances Self-realisation,
self-actualisation, relationship harmony and ultimately, heartfelt ecstasy (Feuerstein,
1998) (Feuerstein, 1998).
1.4 Significance of the Study
The significance of this study lies in its potential to contribute to a deeper theoretical
understanding of Individuation within a transpersonal psychotherapeutic framework
and provide practical transformational practises that can be used by clients, both in
and in between psychotherapy sessions.
To that end, this study explored the Androgyne archetype, an ancient
alchemical symbol that unites Masculine and Feminine polarities, as a model for
resolving disunion, both within the individual and the collective (Singer, 2000).
21.5 Heuristic Inquiry
This study employed a heuristic methodology to explore deeply personal and
subjective experiences related to the Masculine and Feminine aspects of Self. This
self-reflexive and participatory approach is particularly suited to transpersonal
psychotherapy as it emphasises self-discovery and meaning-making (Moustakas,
1990) to uncover transpersonal knowledge and truths (Hiles, 2002, 2008). By
focusing on the researcher’s personal experience as a primary source of data, this
study deeply explored the personal transformation and theoretic nuances of the
topic, gaining valuable insights along the way (Anderson & Braud, 2011).
1.6 Foundations of Transpersonal Psychotherapy
Transpersonal psychotherapy integrates transcendent and mystical aspects of the
human experience together with its embodied and relational aspects to facilitate
Individuation, Self-realisation and self-actualisation (Cortright, 1997). One way to
understand this is through the illustration of the Transpersonal Cross, which was
intuited in Figure 1 below.
3Figure 1. Transpersonal Cross (Chakardjian, 2024)
The North pole represents Spirit – formless and timeless – and the South pole
reflects Matter – concrete and finite. The horizontal dimension represents the
meeting of Spirit and Matter, which gives birth to life (Totton & Jacobs, 2001). This is
a symbol of transformation and integration, representing the process of uniting
different aspects of Self (Welwood, 2000), enabling us to see the full spectrum of
consciousness with all its layers in between (Wilber, 2000), as shown in Figure 2
below.
4Figure 2. Transpersonal Cross with directions (Chakardjian, 2024)
As we ascend the vertical axis, our sense of self becomes more subtle and
more transpersonal. As we descend the vertical axis, our sense of self becomes
denser and more personal (Hamilton, 2014). Using an integrative transpersonal
approach to psychotherapy, we embrace both the South and the North pole and
everything in between (Wilber, 1995). This means the Individuation process (Jung,
1963) integrates all aspects of Self, which includes both personal and transpersonal
dimensions.
Hamilton (2014) illustrates the movements up and down the Transpersonal
Cross using the Chakra system, the planes of consciousness, and the alchemical
processes of evolution (bottom-up) and involution (top-down) in Figure 3 below.
5Figure 3. Multi-dimensional dreamwork model (Hamilton, 2014).
The progression through the chakras and planes of consciousness, making the
unconscious conscious at each stage, lies at the heart of Individuation and
transpersonal psychotherapy (Hamilton, 2014).
62. Literature Review
2.1 Approach
This review explores four prominent authors whose work are pertinent to this study.
Their core concepts, strengths and weaknesses, applications and relevance,
similarities and differences, and gaps in the literature are reviewed below.
2.2 Core Concepts and Critical Review
2.2.1 Carl Jung’s Model of Anima and Animus
According to Jung (1963), the Anima is the archetype in the male psyche that
represents feminine traits. It embodies the receptive qualities of nurturing, feeling,
creativity and intuition—traits he typically associated with women. Conversely, the
Animus is the archetype in the female psyche that represents masculine traits. It
embodies the active qualities of assertiveness, thinking, logic and purpose—traits he
typically associated with men. He also used and developed Mandalas in therapy,
which are symbolic representations of the Self designed to integrate two sets of
pairings.
Application & Relevance:
Jung (1963) believed that the successful integration of the Anima (Feminine) and the
Animus (Masculine) was crucial for psychological and spiritual development, a
process he called Individuation. For Jung, Individuation is the process of integrating
the ‘unconscious self’ with the ‘conscious ego’
, resulting in growth, wholeness and
Self-realisation. Jung used dream analysis, active imagination and mandala creation
to facilitate individuation in therapy.
7Strengths:
The Jungian model pioneered a rich and multifaceted understanding of the psyche,
particularly through the Animus (Masculine) and Anima (Feminine) archetypes, to
facilitate the process of Individuation (Singer, 2000). Jung’s integration of opposites
is a central tenet of Individuation (Jung, 1963). His techniques tap into the
transpersonal bands of consciousness by accessing the psychic and symbolic imagery
from the collective unconscious (Jung, 1991). By interpreting these symbols,
individuals can gain insight into their unconscious motivations and conflicts (Jung,
1963). By reconciling polarities such as the Animus and the Anima, the conscious and
the unconscious, and the ego and the Self, individuals can achieve a state of
wholeness and Self-realization (Hamilton, 2014). This integration leads to greater
psychological balance and harmony (Jung, 1963; Singer, 2000).
Weaknesses:
In the 1950s and 1960s, Jung assumed that males were predominantly Animus-
driven, needing help befriending their Anima, while females were predominantly
Anima-driven, needing help befriending their Animus (Jung, 1983). This assumption
limited his model. Today, Jung’s model has evolved to become more fluid, allowing
for both males and females to work on both Masculine and Feminine archetypes
(Saiz & Grez, 2022), which makes it more comprehensive (Singer, 2000).
Jung (1963) was able to ground the transpersonal with the personal through
creative imagination and dreamwork. However, he rejected the Vedantic goal of
merging with the transcendental dimension of existence called Atman, a stage
beyond all opposites and images (Wilber, 1996). Instead, he specialised in
contemplating psychic images, which created a transpersonal ceiling to his work, as
evaluated by Feuerstein (1998).
8While his theories on the psyche and its components are profound and
multifaceted, they can also be contradictory or ambiguous. He often attributed
‘intuition’ to the Anima, the Feminine polarity; however, in his typology and Mandala
representations, he often attributed intuition to spiritual insights and higher
consciousness, which aligns with the Masculine polarity.
2.2.2 Gareth Hill’s Model of Feminine and Masculine
Gareth Hill (1992) added a measure of richness and complexity to Masculine and
Feminine archetypes by introducing the static and dynamic qualities in each. His
fundamental thesis blends together Jung’s early depictions of Masculine and
Feminine archetypes with Neumann’s (1963) notions of elementary and
transformation.
For Hill (1992), the Static Masculine represents order, stability and truth,
commonly associated with the Great Father archetype. In contrast, the Dynamic
Feminine is expressed through chaos, creativity and play, commonly associated with
the Trickster archetype. Furthermore, the Static Feminine relates to being, nurturing
and receptivity, commonly associated with the Great Mother archetype. In contrast,
the Dynamic Masculine manifests through doing, providing and activity, commonly
associated with the Hero archetype.
Application and Relevance:
Each polarity or pattern describes the intrapsychic modes of consciousness in both
the individual and the collective, which can be used for psychological development
and the Individuation process (Hill, 1992). Working with these archetypes in therapy
are highly relevant and applicable for shadow work, relational dynamics, and creative
expression (Deida, 2005; Jung, 1963).
9Strengths:
Hill (1992) frees us from fixed gender stereotypes made by Jung (1963) by making
Masculine and Feminine archetypes available to all persons, irrespective of gender or
sex (Ruch, 2021). Hill’s model provides a rich and comprehensive model blending
Masculine and Feminine aspects with dynamic and static qualities, thereby creating
four polarities, which provides greater depth and relational understanding. Hill’s
model describes the distortions for each polarity, giving us a map of what to
integrate and how to Individuate (Hill, 1992).
Weaknesses:
While Hill’s model is theoretically rich, the practical application of his concepts in
therapy can be complex and challenging. Therapists might struggle to integrate these
abstract ideas into therapy. Even though Hill’s model accurately describes the logical
and intellectual aspects of the Static Masculine polarity, he does not adequately
consider the transpersonal qualities of divine intuition, ecstasy and the realisation of
the Self, commonly associated with the Great Father archetype (Singer, 2000). This
places a transpersonal ceiling to his model (Feuerstein, 1998). Furthermore, Hill's
framework may not fully resonate with individuals from diverse cultural backgrounds
or alternative gender identities that require different theoretical lenses to work
through their unconscious material (Ruch, 2021).
2.2.3 John Chitty’s Model of Yin and Yang
Chitty’s (2013) psychotherapeutic model retains the foundational principles of Yin
(Feminine) and Yang (Masculine) as complementary and interdependent forces
found in Taoism, as shown in Figure 4 below.
10Figure 4. Active Yang, Receptive Yin (Chakardjian, 2024)
Chitty (2013) recognises that Yin and Yang can be used to describe relationship
patterns and behaviours, which is expressed along the horizontal axis. He associates
Yin with the receptive qualities of being, nurturing and inward reflection, while Yang
is associated with the active qualities of becoming, assertiveness and outwardly
expression. He emphasises that these energies or polarities are not static but exist on
a continuum constantly influencing each other.
Application and Relevance:
Chitty (2013) applies the principles of Yin and Yang to address imbalances and
distortions in relationship dynamics from a psychotherapeutic perspective, which
helps people work through their shadows and find greater harmony. This is especially
relevant for people who identify strongly with one polarity whilst rejecting another.
Consequently, it helps people to experience more flow, harmony and well-being in
their lives (Daniels, 2019). He also applies the principles of Yin and Yang to Gestalt
chair work, for the purposes of ‘parts’ integration.
Strengths:
11By recognizing the interdependence of Yin (Feminine) and Yang (Masculine) qualities,
Chitty’s model (2013) empowers individuals to cultivate balance and harmony in
their interactions. The fluid nature of Yin and Yang allows for flexibility and
adaptability in relationships, enabling partners to adjust their roles and behaviours
according to changing circumstances, as opposed to maintaining fixed roles (Daniels,
2019). He demonstrates how Yin and Yang represent complementary aspects rather
than opposing forces, highlighting the importance of mutual support and
appreciation, which is not always the case in Western models that sometimes
prioritise the Masculine over the Feminine (Singer, 2000). As every person possesses
both Yin and Yang energy, this model encourages the development of a universal
identity—the human race—to alleviate xenophobia and promote empathy (Fromm,
1956; Nussbaum, 2002). Lastly, one of Chitty’s (2013) unique strengths is
incorporating polarity theory with Gestalt Chair work, enabling people to integrate
their ‘parts’
.
Weaknesses:
His model does not adequately address the need for healthy boundaries in
relationships, which is essential in functional relationships (Winnicott, 1965). While
the inner couple (introjected Masculine and Feminine polarities) does not require
boundaries, the outer couple (Saiz & Grez, 2022) live in a reality where they do. As
this is not part of the model, people do not get the necessary guidance on how to
separate and connect with others.
The binary nature of Yin and Yang can oversimplify the complexities of human
experience and relationship dynamics. Moreover, it possible that some people might
misinterpret Masculine and Feminine with male and female as concepts. In doing so
these people may feel restricted to a set of traits (Singer, 2000).
122.2.4 June Singer’s model of Shiva and Shakti
Shi-va literally means ‘that which is not’, which represents the Masculine polarity. Its
qualities are transcendence, silence and stillness. Conversely, Shak-ti literally means
‘that which is’, which represents the Feminine polarity. Its qualities are energy, sound
and movement. Together, they form a complementary and inseparable pair,
symbolizing the unity of all existence (Shankarananda, 2006).
Singer (2000) explores the union between Shiva (Masculine) and Shakti (Feminine)
through the Androgyne archetype. She researches how this impacts and informs
human life, bridging Eastern Tantric symbolism with Western psychotherapeutic
understanding.
Application and Relevance:
The Shiva-Shakti dynamic, as described by Singer (2000), offers profound insights
into transpersonal psychotherapy, which seeks to integrate the spiritual and
psychological dimensions of human experience. It is highly relevant because tantric
practices guide the processes of involution (top-down) and evolution (bottom-up)
using the Chakra model on the vertical axis (Judith, 2004; Wilber, 1995). Practices
such as visualization, mantra chanting, and controlled breathing, are just some of the
tools that can be adapted for therapy to promote personal and spiritual growth. By
incorporating these practices, transpersonal therapists can help clients move
towards a more integrated and balanced state of being (Feuerstein, 2013).
Strengths:
Singer (2000) successfully conveys the sublime union between the Masculine and
Feminine, giving each polarity equal significance. She consistently demonstrates keen
13insight and observation, as seen when linking the energy of Shakti (Feuerstein, 1998)
with Freud’s (1922) concept of the libido.
Not only does she display a deep understanding and appreciation for the
Feminine Polarity, but she also describes the profound transpersonal depth of the
Masculine polarity, by integrating spiritual essence (or Shiva) at the apex of the
Transpersonal Cross (Feuerstein, 1998). The significance of this insight cannot be
understated, since the alchemical stage of Citrinitas (Hamilton, 2014) then becomes
much more than a moment of insight derived from psychic images—it becomes a
true realisation of the Self (Maharshi, 1923/1988; Singer, 2000).
Singer (2000) successfully articulates the Tantric path to Individuation along
the vertical axis, honouring both ends of the spectrum, Shiva at the apex and Shakti
at the base.
Weaknesses:
As the Tantric model of chakras rests on the vertical axis, mirroring the spine when
standing, the relational skills on the horizontal axis may not be adequately addressed
(Westwood, 2000). Also, some branches of the yogic sciences such as Advaita
Vedanta risk bypassing the lower chakras by prioritising Shiva over Shakti, which can
lead to spiritual bypass (Cortright, 1997). Fortunately, however, Tantra (Feuerstein,
1998) and Shaivism (Shankarananda, 2006) give equal value to both Shiva and Shakti,
which minimises that risk (Singer, 2000).
It is possible that some people will misinterpret Masculine and Feminine
polarity with male and female biology. In doing so, these people may feel restricted
to a set of traits (Singer, 2000).
2.3 Similarities and Differences
Similarities:
14All authors and models emphasize the interplay between Masculine and Feminine
polarities, whether they are psychological (Jung, 1963), energetic (Hill, 1992), cosmic
(Chitty, 2013) or spiritual (Singer, 2000). The ontology underpinning all these models
is a blend of dualism (at the ends) and non-dualism (in between), which reflects the
hermetic law of polarity (Trismegistus & The Three Initiates, 2020) and the ontology
of this study (see 3.2).
Along the horizontal axis, the active traits in Jung’s Animus align well with the
Dynamic Masculine (Hill, 1992) and Yang polarities (Chitty, 2013). The receptive traits
in Jung’s Anima align well with the Static Feminine (Hill, 1992) and Yin polarities
(Chitty, 2013).
Along the vertical axis, the practice of weaving together Spirit (Father Heaven)
and Matter (Mother Earth) can be found in Singer’s (2000) and Hill’s (1992) models.
Jung (1963) implied the same through the union of the ‘conscious ego’ with the
‘unconscious self’, while Chitty (2013) expressed it vertically using the terms Father
Sky and Mother Earth.
Differences:
Western approaches, such as those of Jung (1963) and Hill (1992), generally
focus more on integrating psychic images and fortifying the ego; whereas Eastern
approaches, like Taoism (Chitty, 2013) and Tantra (Singer, 2000), generally focus
more on integrating the movement of energy while dissolving the ego (Feuerstein,
1998; Wilber, 1996).
The models of Jung (1963), Hill (1992) and Chitty (2013), while profound in
their psychological depth, do not directly address the realisation of the Self (at the
apex), the power of kundalini energy rising (from the base), and the ecstatic union
between them on the Transpersonal Cross, which is explicitly revealed in Tantra as a
stage beyond all opposites and images (Feuerstein, 1998; Singer, 2000).
15Meanwhile, though the Tantric model offers profound vertical depth, its
relational aspects along the horizontal axis remain underdeveloped (Welwood,
2000). Singer’s (2000) and Judith’s (2004) interpretations of Tantra do produce some
innovative horizontal developments, especially through the exploration of
unconscious energetic imbalances; but overall, its level of sophistication is not as
extensive as Chitty’s (2013), Hill’s (1992) and Jung’s (1963) theories. Based on these
differences, each model is shown to have their own biases and risks.
Preliminary Synthesis:
Based on the literature review, I developed a preliminary unified model, as
illustrated in Figure 5 below.
Figure 5 – Integrating models onto the Transpersonal Cross (Chakardjian, 2024)
While Spirit and Matter were uniformly positioned above and below, respectively,
the Active and Receptive polarities were less standardised. Finally, I chose to follow
16the Taoist approach that places Yang on the right, symbolising the sun rising in the
east, and Yin on the left, symbolising the sun setting in the west (Lao-Tzu, 2019).
Rather than believing or disbelieving the model posited in Figure 5, this study
put the model to the test with meditative practices and heuristic processes to
uncover personal meaning and archetypical knowledge (Anderson & Braud, 2011;
Aurobindo, 1999; Hiles, 2002, 2008).
2.4 Therapeutic Practices and Empirical Studies
For thousands for years, many practitioners and students have implemented
transformational practices from a transpersonal perspective. The positive impact of
these practices and models through the Tantric, Taoist and Jungian traditions have
led to enormous health and wellness benefits, all of which has been recorded
empirically over time (Chitty, 2013; Judith, 2004; Welwood, 2000, Wilber, 1995). In
continuation, this study provided its own alchemical practices to support the process
of Individuation.
2.5 Gaps in Literature and Future Directions
While the four models provide much depth on the topic of Individuation through
Masculine and Feminine polarities, there is an opportunity to synthesise the existing
literature, establish the governing dynamics behind each polarity pair, and develop a
simplified transpersonal framework with profound transformational practices to
facilitate personal and collective Individuation (Jung, 1963).
173. Methodology
3.1 Research Design
This study employed the heuristic method, a deeply personal and participatory
approach to research, as developed by Clark Moustakas (1990). As the sole
participant, I explored and facilitated the process of Individuation using multiple
Masculine and Feminine polarities within a transpersonal paradigm (Anderson &
Braud, 1998). Each polarity was brought to life through meditative and heuristic
practices, enabling qualitative insights and personal transformation to transpire
(Romanyshyn, 2007). Through systematic and rigorous self-reflection, it is used to
uncover and rediscover transpersonal knowledge and archetypical truths behind the
philosopher’s stone (Hiles, 2002, 2008).
The heuristic method was particularly well-suited for my research topic
because it emphasises subjective experiences. This aligns with the personal and
transformative nature of Individuation, which lies at the heart of the research
(Etherington, 2004). Furthermore, this method aligns with the transpersonal
perspective because it bridges subjective experiences with universal truths, enabling
the archetypical polarities of Shiva, Shakti, Yin and Yang to find expression (Hiles,
2002, 2008).
Given how complex and interconnected polarities can be, requiring a union of
opposites and an awareness of archetypes and shadows, the heuristic method
allowed me to consider multiple elements, not in isolation but as part of a dynamic
and integrated whole (Anderson & Braud, 2011). This empowered me to make
complex and interconnected suggestions to resolve internal conflicts and polarity
tensions that stand in the way of psychological and spiritual growth, thereby
contributing to collective individuation (Jung, 1963; Wilber, 1995).
The Heuristic method involves seven key concepts and six key phases to
achieve its results (Moustakas, 1990). The seven key concepts are: identifying with
18the focus of inquiry, self-dialogue, tacit knowing, intuition, indwelling, focussing, and
internal frame of reference. The six key phases are as follows:
Initial Engagement:
In this preliminary phase, the topic, the rationale, the research question, and the
significance were unpacked.
Immersion:
This involved writing a deep literature review that examined Masculine and Feminine
polarities from a variety of pertinent authors.
Incubation:
I stepped back from active engagement to let things percolate. During the next
couple of months, I allowed the process of incubation to unfold.
Immersion through meditation
Four meditative practices were explored to deepen the heuristic inquiry and gather
more polarity-specific data, after which further incubation took place.
Deeper Immersion and Incubation:
Even deeper layers of immersion and incubation took place in alignment with the
seven key heuristic concepts.
Illumination:
As breakthroughs occurred organically during the illumination phase, more data was
collected, without any meaning or interpretation.
Explication:
19The subjective raw data was objectively analysed using thematic analysis,
culminating in a theoretical synthesis between all polarity pairs.
Creative Synthesis:
Through the alchemical process of coniunctio in Rubedo (Hamilton, 2014), the
themes were further synthesised and embodied in the form of poetry and diagrams.
Discussion and Conclusion:
In this final phase, I analysed, evaluated and summarised the study as objecnvely as
possible.
3.2 Researcher’s Position
Ontology:
This study utilised a multi-polar integrative ontology within the context of
transpersonal psychology. It was extrapolated from the hermetic law of polarity,
which integrates multiple seemingly contradictory positions onto a unifying spectrum
that varies by degree, rather than in kind (Trismegistus & The Three Initiates, 2020).
Central to this ontology is the recognition of Masculine and Feminine polarities as
fundamental aspects of the Self (Singer, 2000). These polarities are not social
constructs or belief systems but transpersonal truths and archetypal lenses that
govern life, which can be rediscovered and interpreted through a rigorous process of
alchemical participation and objective analysis (Anderson & Braud, 2011; Hiles, 2002,
2008). This is compatible with other participatory and synthetic ontologies such as
Wilber’s (1995) and Ferrer’s (2017). By balancing both constructivism and
objectivism along a unifying spectrum, it is possible to construct the ‘meaning’ of
reality subjectively (Gergen, 1991) while realising the ‘nature’ of reality objectively
(Aurobindo, 1955/1999), through dedicated inner work.
20Epistemology:
The epistemological and theoretical frameworks I adopted are primarily based on the
Tantric, Taoist and Jungian models of integrating opposites. The Tantric model
advocates for an experiential epistemology that values direct personal experience
through meditation, contemplation and other participatory practices, cultivating
insight and alchemy from within (Feuerstein, 1998; Judith, 2004; Singer, 2000). The
Taoist model complements this by grounding knowledge through Yin and Yang,
emphasizing balance, harmony and flow, particularly in relational dynamics (Chitty,
2013; Cummins, 2021; Daniels, 2019). The Jungian model introduces archetypes from
the collective unconsciousness, where symbols of Masculine and Feminine guide the
process of Individuation (Hill, 1992; Jung, 1991). Knowledge is, therefore, not
passively received or believed, but actively pursued through experiential practice and
subsequent scientific analysis, enabling personal meaning and universal truths to
merge and emerge (Ferrer, 2017; Grof, 1988; Wilber, 1995).
Axiology (what is valued):
The value of my study lies in its potential to facilitate profound personal and
collective transformation through the process of Individuation, specifically by
integrating Masculine and Feminine polarities (Singer, 2000). By addressing conflict
and polarisation head on, this work aims to illuminate and heal the shadow, fostering
a deeper understanding and acceptance of our inner selves (Jung, 1983). Life
becomes more whole and meaningful as we effectively bring about greater
consciousness and compassion through this inner work (Frankl, 1959). The
integration of these polarities is not only crucial for personal growth but also for Self-
Realisation (Maharshi, 1923/1988) and self-Actualization (Rogers, 1951). Ultimately,
this study advocates for a deeper, more compassionate, and more harmonious
21relationship with ourselves, other people and the whole planet (Macy, 2007;
Welwood, 2000).
3.3 Data Collection
3.3.1 Methods
The data was collected through the following methods:
Journalling:
A record of thoughts, feelings, experiences and reflections over a period of deep
engagement with the subject matter.
Drawings:
Pictorial sketches of my creative expression.
Poems:
Words with metaphors and rhymes that communicate the potency of the
experience, building a bridge between mind, body and soul (Anderson & Braud,
2011).
Somatic inquiry:
The verbalization of emotions and messages from specific body parts or chakras to
uncover insights and understandings that emerge from bodily awareness (Stone &
Stone, 1989)
Somatic descriptions:
Bodily sensations that provide insight into the flow of chi (life energy) travelling
throughout the body (Judith, 2004).
223.3.2 Types of Meditations
Self-Inquiry (Spirit):
Self-Enquiry is a top-down practice centred on developing awareness. It means
observing thoughts, feelings and physical sensations from a position of non-
attachment (Hawkins, 2006). With practice, we can become aware of the ‘space’
between thoughts, feelings and sensations, enabling us to experience true freedom
and Self-realisation (Mooji, 2014; Maharshi, 1923/1988). This represents the
movement of involution down the Transpersonal Cross (Hamilton, 2014), which
begins with pure consciousness at the apex and travels down the chakras. The
practice enables energy to flow through the chakras, releasing repressed feelings and
traumas held in the body, enabling healing to occur (Almaas, 2004; Judith, 2004;
Vivekananda, 2005).
Therefore, as the participant, each time a thought entered the mind, it was
noted in a journal. I observed how often they came and went, which allowed me to
measure how much ‘space’ was occurring between my thoughts. I also journalled
how the space impacted my mind and body, paying particular attention to the
somatic movement of chi (life energy) through my chakras (Judith, 2004).
Self-Expression (Matter):
Self-Expression is a bottom-up practice focused on including and expressing the
different parts of us, especially the parts in the shadow, so we can become
integrated and authentic human beings (Rowan, 1993). Instead of witnessing
thoughts, feelings and sensations in non-attachment, we identify with and express
them through speaking, singing, running, dancing, writing and moving. As we do, we
23transform unconscious feelings or behavioural patterns into vital energy (Cortright,
1997; Edinger, 1972).
Hence, as the participant, I used somatic therapy and voice dialogue
techniques (Stone & Stone, 1989; Vivekananda, 2005) to express myself. Specifically,
I placed my attention on my body parts (such as my head, shoulders, neck, knees,
legs and ankles) as well as chakra locations (base, sacral, will, heart, throat, third eye
and crown) to see what feelings or messages resided in them. After that, I dialogued
with and learned from the wounded parts, enabling alchemy and healing to occur
(Rowan, 1993). These feelings and messages were then communicated through
journalling, drawing and poetry.
Surrender (Yin):
Surrender is a receptive practice centred on letting go. It begins by accepting the
world, both within us and all around us, just the way it is (Purkiss, 2020). Hawkins
(2012) describes it as the realisation that everything can simply be. Ultimately, it is
about surrendering to the flow of life, which is expressed as the ‘dao’ in Taoism (Lao-
Tzu, 2019; Watts, 1957). It is also about being conscious of what we receive from the
outside world; physically, emotionally and mentally (Daniels, 2019; Hawkins, 2012;
Jung, 1991).
Therefore, as the participant, I simply let go and surrendered. When the data
spontaneously unfolded, it was collected through journaling, poetry and somatic
descriptions.
Intention (Active):
The practice of Intention typically involves trying to manifest a desired outcome such
as better health, wealth or relationships (Dyer, 2004; Krech, 2014). However, in this
heuristic study, the practice followed a different approach. Rather than trying to
24manifest an outcome, it is about choosing how to meet the world. Accordingly, the
Yang quality (Chitty, 2013) underpinning this meditation is not an intention to
manifest, which projects into the future, but is an intention to become, which
emerges from the present moment (Almaas, 2004; Watts, 1957).
Thus, as the participant, I connected my chosen intention—to be loving—with
whatever activity that felt appropriate. The activity was purposely open-ended to
encourage freedom of expression (Anderson & Braud, 2011). This was recorded
through journaling, drawing and poetry.
Figure 6 – Transpersonal Alchemical Practices (Chakardjian, 2024)
Figure 6 above illustrates the four meditations together, highlighting how Self-Inquiry
is the complimentary opposite of Self-Expression, and how Intention is the
complimentary opposite to Surrender.
3.3.3 Timetable for Meditations
25This study employed the four meditations in Figure 6, each practiced five times,
resulting in a total of twenty meditations. Up to 10 days were allowed to complete
the five practices for each meditation. The duration of each practice was 30 minutes.
3.4 Ethical Considerations
Safeguarding Clients:
To safeguard my clients, I organised regular supervision sessions, letting all my
supervisors know that I was undertaking this research. To ensure safety, I abided by
the UKCP, BACP and CCPE Code of Ethics and regularly reviewed them with my
supervisors for all my client work. If issues had arisen, extra supervision would have
been sought and termination of research would have been a considered
(Etherington, 2004).
Spiritual Emergency Contingency:
Even though the meditative practices were designed and accredited by well-being
experts (see 3.3.2), there was a potential risk of awakening too much shadow
material, resulting in a spiritual emergency (Jung, 1983; Wilber, 2000). For this
reason, risk assessment remained open for monthly review as a safeguard. If I moved
into some higher states of consciousness that produced a ‘dark night of the soul’
(Grof & Grof, 1989), provisions would have been made to process the shadow
material, such as increasing the incubation time and reducing the intensity of the
practices. For good measure, self-care was regularly implemented throughout the
study through personal psychotherapy, clinical supervision, academic tutoring,
osteopathy, exercise and massage (Denzin & Lincoln, 1994).
Participation:
26Despite being the sole participant in the data collection, I still needed to be sensitive
to how the transformative practices impacted me and my relationships, particularly
with my wife who lives with me and the clients I serve (Etherington, 2004).
Confidentiality, Anonymity and Informed Consent:
With regards to confidentiality, anonymity and informed consent, I kept my results
confidential until the publication of my study, apart from my academic tutor.
Materials:
As the sole participant in this study, all the materials were my own. These included
the journals, poems, drawings, and somatic data. They were recorded on paper as
well as on audio. The data remained private, and password protected. No copies
were made or shared.
Avoiding Deception:
I present all aspects of the study with transparency by explicitly stating how each
stage was conducted.
Rights to Withdraw:
As the sole participant in this study, my ethical focus was primarily on myself as
researcher and how I impacted my family, friends and clients. If my research caused
me to lose the capacity to hold my clients or negatively impact my relationships,
assessments were made to determine whether to put limits or withdraw from the
study entirely (Etherington, 2004).
27Debriefing:
As there were no participants other than myself, I was debriefing alone with my
personal psychotherapist, tutor and supervisors.
284. Presentation of Data
4.1 Overview
Raw data was collected in the form of journals, drawings, poems, and somatic data,
and then analysed using thematic analysis. The data was directly embedded into the
thematic analysis using indented sections in italics, thereby separating the raw data
from the analysis and enabling connections, themes and meanings to be established
(Anderson & Braud, 1998).
Allowing the data and the analysis to sit side by side in this fashion, albeit
separately, enabled the data to be analysed in a more modular and digestible way
rather than referring to previous sections. In effect, the data provided the content
while the analysis provided the context.
The first four themes—Self-Inquiry, Self-Expression, Surrender, and Intention—
represent each of the four meditations used in the study. The following fifth, sixth
and seventh themes, examined how the Masculine and Feminine polarities—Shiva,
Shakti, Yin, and Yang—interrelated using the seven heuristics concepts (Moustakas,
1990), with an unexpected third polarity pair emerging: Exclusion and Inclusion.
Subsequently, the theoretical and creative syntheses bridged all the polarities
together, symbolising a multi-polar union of opposites (Moustakas, 1990).
4.2 Data Collection and Thematic Analysis
4.2.1 Theme One: Self-Inquiry Meditation
Each time a thought arose, a mark was written on a piece of paper, as shown below.
29As the meditation progressed, the duration of each thought shortened.
30Figure 7. Data collection from Self-Inquiry Meditations (Chakardjian, 2024)
As seen in Figure 7 above, the number and duration of thoughts both
shortened as the practice progressed. When a thought became ‘sticky’ and ‘charged’,
the question, ‘Who am I?’ was asked. After which, the thought dissolved, resulting in
greater stillness and subsequent healing. An example was recorded below:
I feel pressure and heat emanating from the palms of my hands, which feels
like electricity. I begin to cry a little as I became aware of a sensation in my
solar plexus area.
The practice facilitated my body’s natural capacity to heal, as evidenced by the
movement of chi (life energy) through my hands and the energetic release in my
solar plexus (Judith, 2004).
Awash, all my woes, with heavenly wind from my head to my toes. Whispering
secrets until the river flows, my body a temple for thy love as it grows
31The poem above, which was collected through journalling, expressed the alchemical
power of this meditative practice (Edinger, 1991).
I am experiencing energetic sensations travelling from below my pelvic floor
right up through the top of my spine, resulting in physical goosebumps and
feelings of euphoria throughout my body.
Kundalini, which is an energetic current or force rising from the Earth, was travelling
up my chakras (Judith, 2004). Given that Self-Inquiry is classically a top-down
meditation (Singer, 2000), it was surprising to record this bottom-up movement of
energy.
When my mind is trying to control of the process, the pleasurable energetic
sensations cease. As soon as I ask myself ‘Who am I?’, the ecstatic
reverberations return in full force. Subsequently, they intensify, travelling up
my front and down my back until I cry, eventually transforming into a state of
bliss.
Figure 8 – Drawing depicting movement of energy (Chakardjian, 2024)
32After careful analysis, the effect of disidentifying with and observing my thoughts
resulted in spontaneous healing. The non-egoic potential of the Self flowed through
the body, working through energetic blocks and establishing connectivity between
the chakras, resulting in peace and even ecstasy (Judith, 2004). The movement of
energy up the front and down the back, as illustrated in Figure 8, mirrors exactly
what Singer (2000) describes in her research. When the ego wanted to take credit
and lead the practice, a split occurred between the ‘Self-ego axis’ (Edinger, 1991),
causing the throbbing pleasure to suddenly cease. When the phrase ‘who am I?’ was
asked, the ego’s attempt to sabotage the process ended, enabling the Self to lead
once again.
Now, I feel 100% more energised, 60% more focused, 200% clearer with my
boundaries and choices. I feel a lot of laughter and joy in my body.
Although the results were very positive indeed, as highlighted in the journal entry
above, it is important to mention that in one of practices it was not, as demonstrated
below:
I am feeling a lot of grief and sadness. I am aware that the kundalini energy I
am accustomed to experiencing is not present right now. I am feeling a bit
unstable and ungrounded. I will make sure to engage in self-care and seek
support from my personal therapist.
While the Self-Inquiry practice was highly effective indeed at personal transformation
and spiritual growth, there was one instance of overwhelm and minor spiritual
emergency (Grof & Grof, 1989), as evidenced above. By engaging in self-care, I was
able to take resolve the issue and maintain ethical responsibility (Etherington, 2004).
4.2.2 Theme Two: Self-Expression Meditation
33Each of the five meditations was structured in the same way. As I lay on the floor, my
attention went to different body parts or chakra centres.
Some examples from the data collection:
Ankles & Feet: The right side feels peaceful. The left side feels lethargic and
pained. With self-expression, they feel more solid and vibrant.
Knees: Sadness. With self-expression, there are now feelings of gratitude and
heart-felt appreciation.
Root chakra: Sadness and worry. With self-expression, there is now hope and
happiness.
Identifying with and expressing the body parts during this meditation gave
them to transform and integrate unconscious material (Stone & Stone, 1989).
Getting body-specific and chakra-specific feedback was especially helpful to discover
and address the specific psychological issue connected with that part of the body or
chakra location (Judith, 2004). For instance, learning about the sadness and worry in
the root chakra, which is commonly associated with survival and safety, enabled me
to explore themes such as ‘the right to exist’, which became an essential part of my
alchemical journey (Judith, 2004).
Solar plexus: Happy-go-lucky vibe. Bold nature.
Heart space: Feeling healthy and in love. Expansive.
This journal entry demonstrates a healthy solar plexus and heart chakra, which are
associated with willpower and love, respectively (Judith, 2004).
34Throat: Strained, tight, unsupported, angry, sad. Through the meditation, the
feelings transformed into courage.
The root and the throat chakras were the two areas that repeatedly needed most
support in the meditations. Consciously, I became aware of my fear of speaking up,
even in this study, which created a parallel processing (Grof, 1988; Welwood, 2000).
Right side of head: Feeling good.
Left side of head: Feeling scared of being punished and de-platformed by the
progressive left woke movement for naming their bias. As the meditation
proceeded, these feelings shifted into hope.
Crown Chakra: Constant flow and empowering energy
While I was able to access transpersonal insights from my higher Self through the
Crown chakra, my body/mind vehicle (or ego) was barely strong enough to
communicate them. The fear of risking my livelihood to communicate this truth
caused a block in my root and throat chakras (Judith, 2004). Developing a strong
enough ego (Rogers, 1954) in conjunction with an authentic and contained fire
quality (Edinger, 1991) was needed to communicate these ideas, even if it meant
upsetting others.
Now that the meditation is complete, I feel invigorated, stronger, more solid,
more grounded, humbled and freer.
The data collection showed that the Self-Expression meditation was highly
transformative.
35Theme Three: Surrender Meditation
The data collection manifested as poetry. The poem began with my experience of the
busy streets of London just as I was entering a park. Rather than stipulating whether
these feelings were mine or transmitted from my surroundings, the practice of
Surrender applies to both, which aligns with Jung’s (1991) concept of the collective
unconscious.
Noises, people shouting, activity rising
The ineffable screams in the breeze
Distressing the birds and the trees
Words such as ‘shouting, ‘screams’ and ‘distressing’, reflect the alchemical stage of
Nigredo (Edinger, 1991; Hamilton, 2014), where darkness and the unconscious
prevail.
Light coming through, more powerful than the noise
Shining through white clouded pillows
As I press my cheeks upon the void’s billows
The act of pressing one’s cheeks upon the void’s billows, just like resting face does on
a pillow during sleep, symbolises a profound surrender to the unknown (Yalom,
1980) and a leap of faith (Kierkegaard, 1983). This stage represents the alchemical
stage of Albedo where light and hope are emerging (Hamilton, 2014).
The winds roar, muffling the small sounds of sirens
Such beauty as the light penetrates through the trees
Finding the cracks between the leaves
36The roaring wind and the penetrating light represent the early alchemical stages of
Citrinitas, where the Self illuminates through the shadow, which is depicted as cracks
between the leaves (Edinger, 1991).
Listening to the Earth’s heartbeat
How things have quietened down
Such beauty all around.
The quiet and beauty in connecting with the Earth embodies the Rubedo phase in
alchemy, where the Self descends back onto the earthly plane through the process of
involution (Hamilton, 2014). The Surrender meditation brought about inner
transformation, expressed through the power of poetry (Anderson & Braud, 2011).
4.2.4 Theme Four: Intention Meditation
In each of my five practices, I chose to become ‘loving’.
I meet everything I see, feel and hear with love. My chest is beginning to
expand. Sensations of pleasure fill up and down my body. I feel the centre of
my back elongating and expanding. I notice that my thoughts suddenly
subside without effort. The world appears more beautiful. The environment
around me appears more vibrant and crisper, as if someone has upgraded the
resolution of a television.
The physical expansion, sensations of pleasure and elevated experience of beauty,
underscore the profound and immediate impact of the practice in facilitating
spiritual growth (Almaas, 1991; Aurobindo, 1939-1940/2005). After the meditation, I
walked onto the street and experienced the following:
37I feel so radiant. The instant rapport with some of the people around me is on
another level. I am greeted by such lovely smiles, far more than usual. My
shoulders have broadened, and I feel a spring in my step. Thoughts have
become less useful or attractive to me and I am smiling spontaneously, from
ear to ear.
The instant rapport and smiles received from other people suggest a positive
relational impact to the meditation, which is expressed in the horizonal axis of the
Transpersonal Cross.
Afterwards, my focus shifted to a deep contemplation of the Sun’s
relationship with the Earth through a process of indwelling and focus,
I love how the Sun is free to shine onto the Earth so unconditionally. It does not
matter what the Earth is doing; the Sun will shine no matter what. There is so
much freedom in that. The Sun is both separate from and connected to the
Earth.
The autonomy between the Sun and the Earth provided the liberation and
transcendence, while the light and warmth of the Sun shining onto the Earth
provided the warmth and connection, which is an apt metaphor for a healthy
Dynamic Masculine principle or Yang energy (Chitty, 2013; Hill, 1992). Essentially, the
Yang energies (giving, providing, serving) were not driven by a disconnected ego,
which desperately seeks validation, but emanating from my transpersonal essence—
The Self—expressed through the body/mind vehicle or ego (Almaas, 2001).
In the past, I was terrified of revealing this practice, in fear I would be
persecuted by those with unconscious envy. For those who have yet to uncover
their transpersonal essence might assume that all giving or creating is born
38from a disconnected ego. So, when I say otherwise, I anticipate that they will
judge and punish me. Coming out, as the source of consciousness, feels
dangerous to me. Will I be persecuted? At the same time, it is exhilarating for
me to finally express it.
This journal entry points to survival and communication fears, which correspond to
the root and throat chakras (Judith, 2004), as detailed in the Self-Expression
meditation. Developing the courage to express my experiences and ideas,
particularly through the Masculine polarities, became a major part of my personal
and spiritual growth (Rogers, 1954).
4.2.5 Theme Five: Spirit (Shiva) and Matter (Shakti)
Through a process of indwelling and self-dialogue (Moustakas, 1990), this theme
examined the relationship between Spirit (Shiva) and Matter (Shakti) along the
Transpersonal Cross, revealing the complexities between transcendence and
embodiment, as well as the potential pitfalls of both spiritual and material bypass
(Judith, 2004). The journey began with my personal experiences in the yogic practice
of Self-Inquiry, rooted in the Vedanta tradition (Mooji, 2014).
Ever since 2008, I have practised various kinds of yoga, especially the Vedanta
practice of Self-Inquiry. In 2015, I experienced a profound realisation that
changed my life forever. After years of practice, I became aware of a palpable
presence or essence that has never left since. I realised that this presence or
essence, which envelopes and holds all my thoughts, feelings and sensations, is
who I truly am.
Such a realisation aligns with the alchemical stage of Citrinitas, where soul merges
with Spirit, resulting in Self-Realisation (Almaas, 1991; Hamilton, 2014; Wilber,
391996). It marks an ascension and liberation process, where the ego dissolves,
allowing the Self to be realised, as described by Judith (2004) in Figure 9 below.
Figure 9 – Energetic Currents (Judith, 2004)
Despite this profound connection with and as Spirit, I also experienced moments of
ungroundedness and overwhelm:
Ever since, consciousness became my primary identity. This exquisite peace
and at-home-ness offered me a secure base, the likes of which I have never
40known. However, despite enjoying this profound realisation, I still feel
ungrounded and overwhelmed at times.
Inevitably, this highlights a common challenge in alchemy and Individuation known
as spiritual bypassing, where individuals prioritize spiritual or transpersonal
dimensions at the cost of physical and relational dimensions (Welwood, 2000). The
ungroundedness that I experienced was likely to be result of blocked energy
pathways, especially in the lower chakras (Judith, 2004).
I began to realise my own bias or preference. I had prioritised transcendence
over embodiment, preferring to ascend rather than descend the Transpersonal
Symbol of the Cross. This is why I am passionate about Tantra and
transpersonal psychotherapy to ground me.
Through spontaneous unfolding (Campbell, 2004), the focus delved deeper into the
shadow qualities of Shiva (Feuerstein, 1998) or the Static Masculine (Hill, 1992),
making me re-visit an old wound.
A decade ago, I recall feeling very hurt by a spiritual teacher with whom I
trusted totally at the time. While he was brilliant and empowering with most
people, he was also highly critical and judgmental of others, which I had found
very painful to witness and even more frightening to receive at the time.
Being critical and judgmental suggests that the spiritual teacher was, at times,
disconnected from his heart and operating from a super-egoic construct rather than
the Self (Cortright, 1997). This kind of spiritual bypass can lead to dissociation, self-
grandeur and even spiritual abuse (Hawkins, 2006; Welwood, 2000). This can also
manifest in the belief that all one’s perceptions are absolute truths, which aligns with
a radical objectivist ontology that denies the possibility of projection (Gergen, 1991)
41Learning to understand, grieve and show mercy for this collective shadow,
rather than resent what he did, proved to be both healing and ultimately
liberating.
Developing compassionate understanding and genuine mercy for this shadow, even
if they are perpetrated by others, enables personal and collective wounds to be felt
and healed (Jung, 1963; Wilber, 1995). Otherwise, feelings of unresolved anger and
resentment can remain stuck in the body of the victim (Van der Kolk, 2014),
eventually finding expression through self-harm or revenge (Hawkins, 2006). To
prevent this kind of spiritual bypass from occurring, it is recommended to develop,
strengthen and integrate the ego while realising the Self (Wilber, 2000).
The focus of the study then moved to the polarity of Matter (Shakti),
representing embodiment:
Dwelling on the meaning of Shakti, which literally means ‘that which is’, I am
beginning to recognise ‘that which is’ thought, emotion and sensation is
Shakti. So, when I identify with and express my thoughts, feelings and bodily
senses, especially in therapy, I feel more embodied and grounded.
Connecting with Shakti, or Mother Earth, is seen as essential for embodying
consciousness (Singer, 2000). From a Tantric perspective, developing Shakti involves
strengthening the body and energy centres (Judith, 2004). From a humanistic and
Jungian perspective, embodiment comes about by developing an authentic and
healthy self-image (Jung, 1983; Rogers, 1951). Though the Tantric path is more
kinaesthetic, and the humanistic and Jungian paths are more visual, I realised both
paths involve a downward movement, or involution (Feuerstein, 2013; Hamilton,
2014), towards the Earth. A personal example of this was found in the following
journal entry:
42As I identify more with my body, especially my lower chakras, I begin to touch
upon a deep pain. I feel that the fears of persecution and annihilation that my
grandparents endured during the Armenian genocide are present in my body.
The terror of loss has left an intelligible mark on my psyche and soma.
Here, I linked my ancestral trauma to present survival fears, which are associated
with the ‘right to exist’ (Judith, 2004). This theme also emerged in the meditations,
particularly in Self-Expression (see 4.2.2) and Intention (see 4.2.4). As I began to
integrate these deep-seated fears and traumas, I experienced a greater sense of
wholeness.
Concurrently, insights into the shadow of Shakti, or the Dynamic Feminine
polarity, began to emerge:
I feel a strong fear in sharing my transpersonal and spiritual realisations with
others. I am afraid that some people will get triggered and try to destroy me. I
am frightened by their spiritual envy and worry for my survival.
The Shakti shadow rejects the qualities of Shiva and the upper chakras, projecting
that all transpersonal insights are speculative, all ecstatic experiences are a
delusional and all claims of Self-realisation are false (Grof, 1988; Wilber, 1996). This
can manifest in the belief that all experiences are projections and all truth is relative,
which aligns with a radical constructivist ontology (Ferrer, 2017; Wilber, 1995). This
can be understood as material bypass. Those who reject Shiva, or Spirit, or Father
Heaven, may be carrying an unconscious desire to destroy the spiritual innocence
and transpersonal wisdom within themselves and in others, through spiritual envy
(Harvey, 2000).
43As I befriended this terror of being shamed, persecuted and ‘envy’ attacked by
those who carry this wound, I feel more connected to my lower chakras. In
understanding and showing mercy for the collective Shakti shadow, learning
how to forego the need for retribution, I feel more whole, and free.
The shadow of Shakti (Matter), or the Dynamic Feminine polarity, was explored
further still through a process of indwelling and focus:
When I was younger, I recall feeling very afraid of people abandoning me. It
was not until I experienced the Self through Self-Enquiry that I had access to a
consistent secure base that allowed me to really let people and places go.
The fear of abandonment lies at the heart of the Devouring Mother archetype
(Neumann, 1963). This shadow, which can exist in both males and females alike, is
unable to let go of its attachment to the physical, emotional and relational aspects of
life, including one’s attachment to self-image (Mooji, 2014; Watts, 1957). Here, I am
crediting the development of Shiva (or consciousness) as a pathway to reconciling
the Devouring Mother archetype and its fear of abandonment.
Mother Nature’s beauty is revealing herself so much more now—through my
heart—and I can see how not only we are ‘connected’ to the Earth, we ‘are’
the Earth. The Earth is sacred, and I am part of her.
This journal entry revealed an increased love and connection with the natural world
(Chawla, 2006), enabling the spiritual planes to merge with the earthly planes
(Hamilton, 2014).
44Figure 10 – The Ground of Being (Chakardjian, 2024)
Figure 10 illustrates an illumination where the Ground of Being emerges from
both the base and the apex of the Transpersonal Cross (Wilber, 1996). Before this
study, the Self was experienced exclusively at the apex. In connecting more deeply
with the Feminine polarity, Shakti, I started to develop an eco-psychotherapeutic
perspective (Kheel, 2008). This was a breakthrough for me, enabling the ‘personal
soma’, representing my personal feelings and sensations, to connect with the
‘transpersonal soma’, representing the Earth as a whole, as shown in Figure 10
above. This realisation helped address my spiritual bias (Schroll & Polansky, 2017) by
deepening my affinity with and commitment to the Earth (Metzer, 1999).
454.2.6 Theme Six: Receptive (Yin) and Active (Yang)
Using the process of focus, indwelling and self-dialogue, this theme explored the
relationship between Yin (receptive) and Yang (active) (Yang) from a Taoist
perspective (Watts, 1957) and Jung’s principles of Anima and Animus (Jung, 1963).
The consistent theme that emerged is that all human beings have both active and
receptive qualities.
I have always seen the world through the lens of yin and yang. I love being in
my yin, letting go and doing nothing. I also enjoy being in my yang, making
choices and acting from my gut and my heart.
Through a process of identification and becoming one with the polarity of Yin (Chitty,
2013) or the Static Feminine (Hill, 1992) or the Anima (Jung, 1963), I learnt how to let
go and be nurtured and loved.
When I let go, I have no job title. I simply allow the world to be just the way it
is. I feel relief off my shoulders. I make a great sigh. I yield to the Earth, to the
universe, to the great mystery. I simply surrender. Suddenly, I feel lifted. I am
recharging without doing anything. Ah, it’s so nice to be held like this.
Everything surrounding me is starting to look more beautiful.
Similarly, the next journal entry emphasises a secondary aspect of the Yin polarity,
which is associated with consumption (Cummins, 2021):
I become aware of what I consume: Food, water, air, sounds, visuals, smells,
touch, information, ideas, shopping, and nature. As a consumer, I am being
penetrating by the world around me.
46The focus then turned to the qualities of assertiveness, intention, action and goals,
commonly associated with Yang (Chitty, 2013), the Dynamic Masculine principle (Hill,
1992) and the Animus (Jung, 1983). Through a process of identifying with the essence
of Yang, I learnt to act with love:
As I move my hand, I do it kindly. As I prepare to cook tonight, I pick up the
produce with warmth in my heart. I gently pick up the pot and fill it with
water. Each movement is filled with my intention to be loving as I go about
cooking. I am ‘making’ love as I cook. It is such an exquisite feeling.
Similarly, the next journal entry emphasises a secondary aspect of the Yang polarity,
which is associated with creation (Cummins, 2021):
I become aware of what I create: Sounds, speech, music, expressions,
movement, art and writing. As a creator, I am constantly penetrating the
world.
The next journal entry touched upon the shadow aspect of Yang energy or the
Dynamic Masculine polarity (Hill, 1992), which can apply to both males and females
alike. Hill (1992) describes this archetype as embodying traits such as forcefulness,
insensitivity and compulsiveness.
Eleven years ago, I remember feeling an intense pressure to succeed. At the
time, the driving force behind my yang energy was trying to prove to the world
that I was good enough. At times, I was so afraid to make a choice in fear I
was making a mistake. At other times, I would try to force things to get the job
done.
47This revealed two kinds of shadow within the Dynamic Masculine archetype: the
Wimp and the Tyrant (Chitty, 2013). The Wimp, with too little yang, lacks the
confidence to take action and becomes the victim. The Tyrant, with too much Yang,
bully’s others and becomes the perpetrator. What is needed is a balanced Yang or
healthy Dynamic Masculine polarity (Chitty, 2013; Hill, 1992).
Twenty-five years ago, I recall feeling terrified of my ex-girlfriend. I felt her
words were so punishing, cruel and critical, yet I chose to remain with her.
After I got Hodgkin’s disease, a lymphatic cancer, I finally had the courage to
break up with her. The Wimp archetype was very present in my life then.
Fortunately, I was cured after chemotherapy and radiation that same year.
Today, I still feel some aspects of the underactive Yang traits. I am afraid of
being shamed, lied about and cancelled by the woke and progressive left
communities. If they do not like what I have to say, I am fearful that they will
project all their unresolved rage in my direction and try to destroy my
reputation, rendering me unable to provide for my family.
This Wimp archetype, which is defined as underactive Yang, is typically attracted to
the Critic archetype, which is underactive Yin (Chitty, 2013). The underactive Yin,
which corresponds to Hill’s (1992) shadow aspect of the Static Feminine polarity,
tends to be overtly critical, dominating and controlling, trying to shame the
Masculine polarity.
It is important for me to find that healthy Yang balance and speak up, even if I
am afraid of biased or hateful criticism. I am now confident enough to say that
Dynamic Masculine and patriarchal traits, which are often deemed ‘always
bad’ in radical feminist literature, can be healthy, depending on their
expression.
48Through a process of self-dialogue, I delved deeper into my lived experiences with
the Overactive Yin ‘Doormat’ archetype (Chitty, 2013), which is synonymous with the
Devouring Mother archetype (Hill, 1992).
Of all the shadows, I find this one the hardest to accept. The unspoken ill-will,
hate and envy that I have received, by way of transference, hidden behind a
mask of a fake smile and people-pleasing gestures, has been very challenging.
I sense its behaviour communicates two contrary messages, “I hate you but
don’t leave me”, which is difficult to bear.
The archetype of the Wimp / Critic or Devouring Mother often stems from internal
conflicts where the desire for love and fairness clashes with deep-seated self-hate
(Berke, 2012). As a result, individuals project their negative emotions onto others,
most notably envy (Klein, 1975), often through passive-aggressive manipulation,
censorship and character assassination (Hill, 1992). This behaviour can polarise and
de-stabilise relationships, reinforcing the victim-perpetrator narrative and creating a
cycle of disempowerment (Segal, 1992).
I am learning that the key to understanding and working with this distortion is
to be sensitive to other peoples’ boundaries, so no one feels obliged to do
something they do not want to. In addition, it is essential to understand the
pain of being trapped with tyrannical and overactive yang behaviour.
This insight brought to light the collective Yang shadow, which is responsible for the
bullying, exploitation, conquest and rape over the years (Chitty, 2013). When human
beings lose touch with the Self, their active qualities can turn to conquest and force
in a failed attempt to feel whole (Cortright, 1997).
49However, if a person continues to be aggressive—passively or actively—
through either the Masculine or Feminine polarities, it is important to maintain
healthy boundaries to honour and protect what is sacred.
The journal entry highlighted the importance of protecting and honouring what is
sacred through the polarity of Exclusion, which is an expression of the Sacred Warrior
archetype (Bly, 1990).
The Figure 11 below summarises and illustrates the shadow traits of Yin and Yang,
highlighting that both Yin and Yang have victims and perpetrators, as well as
balanced expressions.
Figure 11. The Yin-Yang balance and distortions (Chakardjian, 2014)
The illumination stage (Moustakas, 1990) began by truly understanding the essence
of Yin and Yang from a human behaviour viewpoint:
50In my experience, the essence of yang is about choosing, and the essence of
yin is about yielding. They are complementary opposites. Making a choice
begins the process of setting an intention and taking action while yielding to
‘other’; whatever that ‘other’ is called, begins to the process of letting go.
To enjoy a harmonious relationship with others, one must be comfortable and
effective at all stages of the yin-yang spectrum (Lao-Tzu, 2019). For those with
stronger Yin qualities, the balance can be found by making more choices and taking
more action. And for those with stronger Yang qualities, the balance can be found by
letting go more and being more receptive (Chitty, 2013; Daniels, 2019).
In the meditations, I found it easier to let go and remain in my Yin. Meeting
the world with an intention felt so foreign to me. Having the space to practice
both ‘Surrender’ and ‘Intention’ meditations, in conjunction with exploring the
shadow qualities of each polarity, helped me integrate them.
On a human level, viewing Yin-Yang as a spectrum allowed me to freely explore and
embody them in whatever proportions that felt natural to me, rather than trying to
fit into a gender-fixed norm (Singer, 2000).
During the meditations, I realised that letting go and taking action both landed
in me ‘in the flow’. However, choosing to meet with the world with love
needed to be balanced with allowing the world to love me back; otherwise, I
felt a bit tired. Similarly, allowing the world to love me needed to be balanced
by taking loving action, otherwise, the cycle felt incomplete. As soon as I
integrated both Yin and Yang at the same time, I felt something extraordinary
happen—I experienced ‘constant flow’ within and all around me.
51Figure 12 – Experiential drawing of Yin and Yang merging (Chakardjian, 2024)
As highlighted in the journal entry and in Figure 12, the synthesis of Yin and Yang
allowed me to enjoy a heightened level of synchronicity and flow, often described as
‘the way’ or ‘the Dao’ in Taoism (Bolen, 2004; Jung, 1991; Watts, 1958).
4.2.7 Theme Seven: Exclusive and Inclusive
52Although the study began with only two polarity pairs (Shiva and Shakti, Yin and
Yang), a third polarity pair emerged organically, by extension from the other two.
The potency in which it emerged made it essential to include it as it represents the
Me/Not-me membrane, which is missing piece in the Transpersonal Cross thus far. In
this study, the polarity pair is named Exclusive and Inclusive, which is compatible
with Differentiation and Integration in Wilber’s (1995) theory of holon drives, except
for his infrequent remarks that boundaries are merely illusory lines (Wilber, 2000).
From the moment I wake to the moment I sleep; I inhabit and operate through
only one human body, mine. I cannot inhabit or operate through another
person’s body. I am also aware that I am not experiencing the thoughts,
feelings and sensations of everyone and always, even after meditations. In my
experience, some measure of separation is real and feels natural.
Though intuition, tacit knowledge and self-dialogue (Anderson & Braud, 2011), an
understanding emerged: separation, exclusivity and boundaries are essential and
interwoven in the fabric of life on Earth (Brown, 2006; Wilber, 1995).
At the same time, what I love more than anything is connecting with others.
Through vulnerability, intimacy and meditative practices, the veils of
separation lift, culminating in exquisite joy, gratitude and love. The meaning of
my life flows through these connections, be they through pleasure or pain.
Essentially, the data collection was filled with drawings and texts on the importance
of being able to both ‘merge with’ and ‘separate from’ other living organisms, which
is a central tenet in the teachings of Mahler, Pine and Bergman (1975). Navigating
this practice of connection and disconnection, inclusion and exclusion, also strikes at
the heart of the Buddhist principle of non-attachment (Welwood, 2005).
53The illumination phase began with an intuitive drawing, capturing the synthesis
between unity and separation:
Figure 13 – Relationship of Inclusion and Exclusion (Chakardjian, 2024)
Figure 13 illustrates the variable levels of inclusivity and exclusivity between two
fictitious people, Mary and John. The illumination is seen in the synthesis between
separation and connection, which are both necessary for healthy relationships,
according to Winnicott’s (1965) developmental model.
For me, ‘healthy exclusion’ means ‘healthy boundaries’. They are essential to
protecting what is sacred, which is why I value home security, legal protection,
ethical protection, police protection, legal protection, financial protection and
cyber-security. I also want to protect myself from sexual, physical, emotional,
psychological abuse. I also recognise that exclusion has unhealthy
expressions—sexism, racism, homophobia, transphobia, ableism, ageism,
religious intolerance—that need to be addressed.
54This journal entry suggests that it is misleading and even dangerous to venerate
inclusion or integration at the cost exclusion or differentiation, since both polarities
are half-truths of the whole (Trismegistus & The Three Initiates, 2020). At the same
time, it suggests that exclusion has a dark side too, expressed in the journal entry
above through xenophobia and intolerance.
Boundaries are also essential for directing energy. When I make authentic and
heartfelt choices, I am excluding options, which is not harming but serving
myself and others. To live a finite life, finite choices need to be made. Children
especially need to learn to develop their autonomy at some point, which is
brought about through the polarity of exclusion.
In accordance with the developmental model by Winnicott (1965), it is the role of the
father to help the mother separate from the child. In today’s more gender fluid-
culture (Barker & Scheele, 2019), it is the role of the Masculine polarity (Hill, 1992) in
both males and females to establish healthy boundaries, which is a necessary and
natural part of life (Mahler, Pine, & Bergman, 1975).
If I am too open, I can lose my individuality. If am I too closed, I can lose my
connection with the whole. Given that I am naturally open and porous, I feel
the need to create more conscious boundaries and structure in my life,
especially when protecting what is sacred and making authentic choices.
This journal entry underscores my desire to develop the Masculine polarity of
Exclusion to achieve a healthier overall balance. The illumination continued through
another intuitive drawing, uncovering insight and direct knowledge (Anderson &
Braud, 1998):
55Figure 14. The Flower of Life (Chakardjian, 2024)
Just as Mary and John have their separate and shared spaces in Figure 14, their
family does as well. Extending that principle to include their communities and the
entire human race, this intuitive drawing synthesises the Exclusion and Inclusion
polarities, culminating in the sacred symbol,
‘the flower of life’ (Jung, 1991). And so,
while separation from the whole is impossible, a measure of separation between the
parts is inevitable (Almaas, 2004; Wilber, 1995).
What separates us as individuals is just as important as what unites us as a
collective.
This journal entry underscores the balance and synthesis needed between
separation and unity, or exclusivity and inclusivity (Brown, 2006), which was
experienced by me throughout the study, and expressed conceptually as the
Me/Not-me membrane.
564.3 Theoretical Synthesis
Through the processes of illumination and explication, all three pairs of polarities—
the vertical, the horizontal and the membrane—came into synthesis, each
representing an internal frame of reference for the study. The Transpersonal Cross
then became an embodied alchemical compass, as shown in Figure 15 below,
integrating opposites and facilitating the process of Individuation (Jung, 1963;
Moustakas, 1990).
Figure 15 – The Philosopher’s Stone (Chakardjian, 2024)
574.4 Creative Synthesis
4.4.1 The Androgyne Archetype:
When the shadows were integrated and the polarities were balanced, the Androgyne
archetype came to the fore. This archetype is an ancient alchemical symbol that
holds the tension of opposites, enabling the Masculine and Feminine polarities to
coalesce. This is illustrated in the painting in Figure 16, where the king and queen
unify.
Figure 16 –
‘Philosophia Reformata’ (Mylius, 1622)
58This is also evidenced in the poem below and the diagram that followed in Figure 17
below, which unifies both poetry and theory for all three pairs of polarities.
Heavenly Father, stillness abound
Giving me peace without making a sound
Motherly Earth, energy roaring
Giving me power by touching the flooring
Delicious yang, expressing outside
Sharing my gifts with no need to hide
Gentle yin, expressing inside
Kissing my cheeks with arms open wide
Sacred warrior, protecting the nest
Making the boundaries to honour the quest
Devoted lover, including the pain
Welcoming all of it, even the shame
(Chakardjian, 2024)
59Figure 17 – The Androgyne (Chakardjian, 2024)
4.4.2 The Whirling Dervish:
Once the static and dynamic Masculine and Feminine polarities truly connected, they
began to spin and dance, thus transforming the Androgyne archetype into the
Whirling Dervish archetype, as demonstrated in the excerpt below:
60As the energy builds within, I am bursting with joy, exuberance and ecstasy.
There is a vibrant potency of light tickling me on the inside, conjuring and
coursing an endless orgasm throughout my body.
The process of illumination continued through the Whirling Dervish archetype, as
expressed in the poem below and the diagram in Figure 18 that followed:
The sky and the trees
The sun and the seas
Are spinning and shaping my world
I greet you with kindness
Our love will now bind us
The whirling and dancing take hold
(Chakardjian, 2024)
61Figure 18 – The Whirling Dervish (Chakardjian, 2024)
At the centre of the philosopher’s stone and the Transpersonal Cross is the
heart. In Sanskrit, the heart chakra symbol depicts the intersection between a
triangle pointing north and a triangle pointing south, as illustrated in Figure 19
below. Therefore symbolically, the heart sits between Father Heaven and Mother
Earth (Judith, 2018).
62Figure 19 – The Heart Chakra (Judith, 2018)
Therefore, the Masculine and Feminine polarities both lead and follow as
equal partners, as illustrated in Figures 15, 17, 18 and 19. There is a natural and
spontaneous unfolding emanating from the heart and the I-thou dynamic (Buber,
1923/1970), which unifies the opposites (Singer, 2000).
4.4.3 The Hummingbird:
The secret behind the philosopher’s stone was evoked and revealed in the poem
below, which captures the divine qualities of the heart (Rumi, 1995):
All of a sudden
A hummingbird appears
Flying in slow motion
Until time disappears
63Silence is everywhere
My heart becomes still
Awakening the magic
Of love and Thy will
(Chakardjian, 2024)
The poem was printed on a T-shirt and worn by me, as shown on Figure 20 below:
Figure 20 – The Hummingbird T-shirt (Chakardjian, 2024)
64Discussion and Conclusion
5.1 Overview
At the outset, this heuristic study proposed four polarities—Yin (Receptive), Yang
(Active), Shiva (Spirit), and Shakti (Matter)—using the Transpersonal Symbol of the
Cross (see Figure 5). Each polarity was assigned a meditative practice (see 3.3.2) that
was rigorously and systematically tested by me, as the sole participant, to recover
transpersonal, archetypal and collective knowledge in relation to unearthing the
alchemical secrets of the philosopher’s stone (Anderson & Braud, 2011; Hiles, 2002,
2008).
Alongside the meditations, the heuristic processes of identification, focus,
self-dialogue, tacit knowing, intuition, indwelling, focussing and internal frame of
reference were used to present the data and interpret the themes (Moustakas,
1990). In addition, the polarities of Exclusion and Inclusion emerged, manifesting as a
circular Me/Not-me membrane around each person. This introduced a third polarity
pair to be integrated into the Transpersonal Cross (see Figure 15). Finally, this
culminated in a theoretical and creative synthesis of all Masculine and Feminine
polarities in the process of Individuation (Jung, 1963).
5.2 Outcomes
The Practices:
For the most part, the practice of Self-Inquiry (Maharshi, 1923/1988) repeatedly and
consistently facilitated alchemical transformations and significant breakthroughs,
which represents the movement of involution down the Transpersonal Cross
(Hamilton, 2014). The ego was not strengthened but dissolved, enabling the non-
egoic potential of the Self to flow down the chakras (Wilber, 1995). The unconscious
65material and energy blocks that were held in my chakras were unlocked and
transformed through the process of non-attachment and presence (Hawkins, 2006).
This culminated in experiences of ecstasy, which validated the study’s hypothesis
(see 1.3).
Of the five Self-Inquiry practices, there was one occurrence of minor spiritual
emergency that came about during an intense and overwhelming period of
transformation, which was evidenced by energetic blockages to the lower chakras
and the absence of ‘kundalini rising’ (see 4.2.1). This energetic imbalance is markedly
different to psychosis, which is a severe mental state characterised by a fragmented
ego, delusions, hallucinations and disorganised thinking (Cortright, 1997). The
energetic imbalance highlighted the need for a lower intensity to the practice,
greater balance between the upper and lower chakras, and greater safety measures
to be put in place. To that end, it is recommended for students who wish to engage
in this practice to add a certified breathing technique, such as the one implemented
in the meditation, Isha Kriya (Isha Foundation, 2024), to ensure that one’s chi (life
energy) flows smoothly through all the chakras (Judith, 2004). Concurrently, it is
recommended to have access to personal psychotherapy as well to work through the
imbalance (Etherington, 2004).
Remarkably, in the other four Self-Inquiry practices, I had experienced
‘kundalini rising’ from the Earth, which typically occurs in bottom-up practices
(Judith, 2004; Singer, 2000). One possible explanation for this phenomenon lies on
the difference between detachment, which bypasses the ego, and non-attachment,
which includes the ego without identifying as it (Hawkins, 2006). In the practice
involving the minor spiritual emergency, there was a detachment from the lower
chakras, whereas in the other four embodied examples, there was a non-
attachment. This suggests that it is possible to ground consciousness without
identifying as the ego (Almaas, 2004; Maharshi, 1988), which challenges the
traditional Western methods of ego development; however, it carries the risk of
spiritual bypass (Welwood, 2000).
66In general, the Self-Expression practices (Stone & Stone, 1989) had a
grounding and stabilising effect (see 4.2.2), which is consistent with the Shakti
approach of strengthening the ego (Judith, 2004) and the movement of evolution up
the Transpersonal Cross (Hamilton, 2014). It also provided me with body-specific and
chakra-specific feedback, such as my challenged root and throat chakras, which was
especially helpful in addressing their corresponding psychological issues—namely,
the ‘fear of persecution’ and ‘speaking up’ (Judith, 2004). Unexpectedly, the upper
chakras were also activated, enabling transpersonal insights on the collective shadow
to be accessed (Jung, 1963). However, what remained lacking in this practice were
the experiences of spiritual ecstasy and Self-realisation established in the Self-
Enquiry practices, which is indicative of a material bypass (see 4.2.2). This insight is
mirrored in Feuerstein’s (1998) critique of Jung’s (1963) model as presented in the
literature review (see 2.2.1).
The practice of Surrender embodied the nurturing qualities of Yin (Chitty,
2013), the Anima (Jung, 1963) and the Static Feminine (Hill, 1992). This led to inner
transformation and direct knowledge through the gift of poetry (see 4.2.3), where
the personal resonated with the universal through sympathetic resonance (Anderson
& Braud, 1998). The transformational experiences were held and recorded within the
context of alchemy and its stages—Nigredo, Albedo, Citrinitas and Rubedo (Edinger,
1991; Hamilton, 2014).
The practice of Intention catalysed inner transformations as well, offering me
an approach I have never really experienced before. My approach to the Dynamic
Masculine (Hill, 2992) or the Animus (Jung, 1963) or Yang (Chitty, 2013) was based
on an ‘intention to become’ rather than ‘intention to manifest’, enabling my active
qualities to emerge from my transpersonal essence (Almaas, 1991). The positive
impact on my environment was observable and striking (see 4.2.4).
After learning of the tendency for Self-Inquiry to spiritually bypass the lower
chakras and Self-Expression to materially bypass the upper chakras, it is the
recommendation of this study to use both bottom-up and top-down practices for the
67process of Individuation. Also, after realising that Surrender without Intention, and
Intention without Surrender, can lead to feelings of incompleteness or fatigue (see
4.2.6), it is the recommendation of this study to use both practices for the process of
individuation.
Archetypes and Shadows:
The archetypes and shadows were carefully researched through a rigorous self-
reflexive heuristic process, which has been meaningfully interpreted and analysed in
the data presentation (see 4.2.5 and 4.2.6). The table in Figure 21 below clarifies and
summarises the results.
68Healthy Distorted
Spirit
(Shiva)
Healthy development of upper
chakras, integrating thought,
intuition, spiritual ecstasy and
realisation of the Self
(Father Heaven)
Spiritual bypass - resulting in
underdeveloped lower chakras,
dissociation, spiritual elitism and
spiritual abuse
(Tyrannical Father)
Matter
(Shakti)
Healthy development of lower
chakras, integrating feelings,
sensations, kundalini rising and
identification with the Earth
(Mother Earth)
Material bypass - resulting in
underdeveloped higher chakras,
addiction, moral relativism and
spiritual envy
(Devouring Mother)
Active
(Yang)
Healthy development of active
qualities that provide for us and
the world
(Provider)
Use of force and active aggression
(Perpetrator)
Fear of action and being shamed
(Victim)
Receptive
(Yin)
Healthy development of
receptive qualities that nurture
us and the world
(Nurturer)
Shaming tactics and highly critical
(Perpetrator)
Use of guilt and passive aggression
(Victim)
Figure 21 – Archetypes and Shadows (Chakardjian, 2024)
5.3 Discussion
The Vertical:
One of the illuminations that emerged from both the meditations and other
heuristic processes, is that both Shiva (Father Heaven) and Shakti (Mother Earth)
represent the Ground of Being (Wilber, 1996), providing a secure base from opposite
ends of the spectrum (Feuerstein, 1998; Shankaranda, 2006). Consequently, each
69human being can bridge the two poles through the process of Individuation, as
shown in Figure 22 below.
Figure 22 – Integration of Psyche and Soma (Chakardjian, 2024)
This study suggests that those who primarily identify with Shakti (Mother Earth), the
Feminine polarity, begin their inner work from the base of the Transpersonal Cross
(see 4.2.5). This pathway of Individuation begins with sensing and feeling, as shown
in Figure 22 above, and journeys upward through a process of evolution or liberation
(Hamilton, 2014; Judith, 2004). Here, the Ground of Being is encountered through a
deep connection to the Earth, to the natural world, and to Matter in general (Swan,
2010). This approach emphasizes the sacredness of the physical world, the body, and
the ecological systems that sustain all life (Kheel, 2008).
70This study also suggests that those primarily identify with Shiva (Father
Heaven), the Masculine polarity, begin their inner work from the apex of the
Transpersonal Cross (see 4.2.5). This pathway of Individuation begins with spiritual
intuition and thought, as shown in Figure 22 above, and journeys downward through
a process of involution or manifestation (Hamilton, 2014; Judith, 2004). Here, the
Ground of Being is experienced as ‘open space’ or ‘pure consciousness’, the origin
from which all existence arises and dissolves (Welwood, 2000; Wilber, 1996). As the
participant, this was primarily my journey.
Interestingly, in this model, the Masculine (Shiva) does not follow the
Feminine (Shakti), which contrasts with traditional Jungian models (Woodman, 1990)
where the Masculine (conscious ego) follows the Feminine (unconscious Self). This is
because the qualities of Shiva (or the Static Masculine) have been developed in this
study to include spiritual intuition, the bliss body and Self-Realisation (Hill, 1992;
Shankaranda, 2006). As such, both the Masculine and Feminine polarities lead and
follow as equal partners, spontaneously unfolding and emerging from the heart (see
4.4.2). By strengthening the body-mind vehicle, or ego, in conjunction with realising
the Self, above and below, it becomes easier to bridge the universal forces of Heaven
and Earth, or Shiva and Shakti, without bypassing any chakras (Judith, 2004). In this
way, the process of Individuation is not merely a passing elevated ‘state’ of
consciousness but rather an embodied ‘stage’ of consciousness (Wilber, 2003).
The Horizontal:
After completing the meditations alongside the heuristic concepts, the Yin-Yang
dynamic was seen as a unified spectrum. Rather than viewing the concept of Yin-
Yang as either binary or non-binary, it was seen as both binary and non-binary: more
binary at the edges and more non-binary in the middle, as illustrated in Figure 23
below.
71Figure 23 – The Yin-Yang spectrum (Chakardjian, 2024)
Consequently, human behaviour can embrace both binary and non-binary
expressions. This offers a meeting place between those who treat gender as binary
expressions of biology (Soh, 2020) and those who treat gender as non-binary
constructs of society (De Beauvoir, 2011; Vaid-Menon, 2020). By offering an
integrative and practical model based on behaviour, anyone can harmonise their
Yang (Masculine) and Yin (Feminine) polarities, irrespective of gender or sex, in
accordance and in proportion to what is natural to them, by consciously working
through their shadow (Singer, 2000).
The Me/Not-me membrane:
Once the polarities of Shiva, Shakti, Yang and Yin were deeply investigated, a third
polarity pair emerged organically, which was named Exclusive and Inclusive. Although
there were no meditations assigned to them, the rigorous self-reflexive research still
recovered salient transpersonal insights into the nature and importance of each
(Hiles, 2002, 2008), particularly in achieving relational individuation (see 4.2.7). It
recognised the need to establish a healthy marriage between unity and separation
(Gibran, 1923), or integration and differentiation (Wilber, 1995), highlighting the
importance of honouring the Me/Not-Me membrane (see 4.2.7). This finding
presented itself as the missing piece to the philosopher’s stone and Transpersonal
cross, validating the need for healthy boundaries. Otherwise, without a healthy
72balance, there is a high risk of generating biases (excess exclusion or inclusion) that
stifle the Individuation process (Wilber, 1995).
Multi-polar Individuation:
The process of Individuation blossomed across all three polarities, culminating in the
Androgyne and Whirling Dervish and Hummingbird poems, as demonstrated in the
creative synthesis (see 4.4). This enhanced Self-realisation, self-actualisation,
relationship harmony and heartfelt ecstasy, which validates the hypothesis of the
study.
5.4 Implications
Therapists can use the knowledge presented in this study to become aware of
both spiritual and material bypass from an Eastern and Western perspective,
enabling their clients to bridge Spirit (Shiva) and Matter (Shakti) as part of their
Individuation processes (Judith, 2004; Jung, 1963; Singer, 2000).
Along the vertical axis, individuals with addiction and co-dependency
difficulties, the shadow aspect of Shakti, might benefit using the Self-Inquiry practice,
which represents the liberating effect of Shiva. Individuals with dissociation and
elitism, the shadow aspect of Shiva, might benefit using the Self-Expression practice,
which represents the grounding effect of Shakti (Feuerstein, 2013).
Along the horizonal axis, the Surrender practice can help people with either
overactive Yang or underactive Yin to develop a healthier Yin in their lives. Similarly,
the Intention practice can help people with either underactive Yang or overactive Yin
develop a healthier Yang in their lives (Chitty, 2013). All these points have highly
relevant implications for the process of Individuation and transpersonal
psychotherapy.
73In sum, the four meditations used in this study can complement and inform
talking therapy, enabling individuals to strengthen the polarity muscle that is needed
for the process of Individuation (Chitty, 2013; Judith, 2004; Singer, 2000; Jung, 1963).
The archetypes and shadows that emerged from the study provided valuable
insights for therapists to better understand their clients from a transpersonal
perspective, thus facilitating the process of Individuation.
5.5 Integration with Existing Literature
This study integrates with existing literature on the participatory and
transformational nature of Individuation. It connects with Hamilton’s (2014)
transpersonal paradigms using the Transpersonal Cross, as well as the Tantric, Taoist
and Jungian concepts presented by Chitty (2013), Hill (1992), Judith (2004), Singer
(2000) and Jung (1963). Essentially, it aligned and resonated with the fundamental
existing premise behind the process of Individuation—namely, the union of
opposites, which was studied using the seven concepts and six phases of the
heuristic method (Moustakas, 1990).
5.6 Critical Evaluation
The meditative practices were phenomenologically aligned, deeply participatory, and
ultimately transformational, enabling subjective lived-in experiences to be brought
to the surface. The seven heuristic concepts were used to explore the three polarity
pairs in a deeply intuitive, introspective and reflexive way, resulting in authentic,
embodied and creative expressions of truth (Hiles, 2008; Moustakas, 1990).
The data collection came from only one participant, me, which was a
limitation of the study. From an ethical perspective, it was prudent for me to
examine the themes first hand before asking other people to participate; however,
74from a practical perspective, the study could have benefited from more data from
more people (Etherington, 2004).
Despite being the only participant, the nature of heuristic inquiry allowed
personal truths to communicate universal knowledge via ‘immediate knowing’ and
‘sympathetic resonance’, particularly through the allegorical power of poetry. This
was heightened by the level of vulnerability, authenticity and reflexivity I
demonstrated as a participant (Anderson & Braud, 2011).
In heuristic studies, the researcher often plays a dual role as both researcher
and participant. While this can strengthen the subjective quality of depth and insight,
it can make it harder to maintain objectivity, particularly if there is only one
participant, as was the case (Etherington, 2004). While this was a challenge, the
study did carefully articulate clear meditation instructions, thereby allowing and
empowering others to develop their own data collection, which can then validate or
invalidate the study’s conclusions.
Another limitation of the study was the absence of meditative practices for
the polarities of Inclusion and Exclusion, since they emerged organically midway
through the process.
Developing a clear understanding of the shadow qualities behind each polarity
became a major strength of the study, enabling the psychodynamic and
transpersonal approaches to psychotherapy to inform the meditations and
accelerate the process of Individuation (Jung, 1963).
The study touched on the importance of an Earth-based (Shakti) perspective
(Swan, 2010); however, it could have developed further, examining how the
‘personal soma’ informs the ‘transpersonal soma’
, and visa-versa, as illustrated in
Figure 10.
There was a healthy balance between analytical and creative tension
throughout the study, particularly in the creative analysis (see 4.4), which became a
strength of the study.
75Although the cultural context did not play a major role in the research, partly
due to the transpersonal and universal nature of alchemy, it nevertheless highlighted
and appreciated the differences between Eastern and Western approaches
(Welwood, 2000).
From an ethical perspective, great care was taken to handle the items listed in
the research design section (see 3.4), particularly safeguarding against spiritual
emergencies (see 5.2) (Etherington, 2004).
Finally, I acknowledge that this study may contain biases beyond those
identified by the polarity research, of which I may not be fully aware. Nevertheless,
the ontological nature of this study, which involves holding two seemingly opposite
positions on a unifying spectrum, made it possible for me, as the sole participant, to
directly address my biases and shadow material, resulting in personal learning.
5.7 Personal Learning
Developing more Shakti (Matter), Yang (Active) and Exclusion polarities were
my main growth areas (see 4.2.5, 4.2.6 and 4.2.7). By confronting my fears of being
destroyed by the Shakti shadow—The Devouring Mother—I began to form a more
loving connection with the Earth and develop a more Earth-centric (Shakti)
perspective, which was deeply healing for me (Judith, 2004; Kheel 2008; Macy,
2007). By engaging with my fear of being shamed by the Yin shadow (Chitty, 2013)—
The Critic—I found my authentic voice and developed my Yang qualities (Judith,
2004; Chitty, 2013). With courage, I learned to establish stronger boundaries in my
life, enabling me to balance inclusion, which felt more natural, with exclusion, which
felt more challenging (Wilber, 1995). This ultimately helped me develop the qualities
of protection, discipline and integrity, which embodies the Sacred Warrior archetype
(Bly, 1990).
5.8 Contribution to Knowledge
76This study provided a unique Transpersonal Cross that integrates previous
theories on Masculine and Feminine polarities, distils them into essential parts,
clarifies their inconsistencies, fills in the gaps, offers complementary transformative
meditations to facilitate the process of Individuation, articulates a roadmap through
the shadow pitfalls, and finally, transmits the secrets behind the philosopher’s stone
through the magic of the heart.
On the vertical axis, the study offered an in-depth understanding to the
Ground of Being (Wilber, 1996), demonstrating how the Self can be accessed through
both Father Heaven (Maharshi, 1923/1988) and Mother Earth (Kheel, 2008). It went
on to develop a nuanced understanding of the ego, welcoming both somatic (tantric)
and visual (Jungian) pathways to bridging Shiva and Shakti (Feuerstein, 1998; Jung,
1963), enabling the process of Individuation to spontaneously unfold and emerge
from the heart (Shankaranda, 2006; Singer, 2000). Archetypically, it examined the
nature of spiritual and material bypass, which allows readers to explore and
integrate their shadow aspects’ and egoic biases, differentiating between upper and
lower chakra blocks in the process (Judith, 2004).
On the horizontal axis, the study provided a detailed examination of Yin and
Yang from a relational standpoint, highlighting differences between healthy
(balanced) and distorted (overactive and underactive) aspects (Chitty, 2013).
Furthermore, the study led to the concept of the Me/Not-me membrane,
which was presented as a third polarity pair—Exclusive and Inclusive. It was
important to highlight the value of ‘healthy exclusion’ as a natural and necessary part
of life (Wilber, 1995), as the overwhelming focus on inclusivity today often overlooks
its shadow aspects—namely, the suppression of boundaries and individuality (Hooks,
2009).
Finally, using Jung’s (1991) concept of the collective unconscious, the
personal Individuation completed in this study contributed to collective Individuation
and the evolution of humanity (Anderson & Braud, 2011; Wilber, 1995).
775.9 Suggestions for Future Research
The next step for this research is to invite other participants to explore the
new model, engage in the four meditations, and befriend personal and collective
shadows, all within an ethical and transpersonal setting.
Although there were no practices assigned to the Exclusive and Inclusive
polarities, future practices can be designed to support individuals who need greater
balance with their Me/Not-me membrane. For example, individuals who lack
structure and struggle with establishing healthy boundaries can benefit by becoming
more exclusive in their lives. Individuals who lack connection and struggle with
developing vulnerability and intimacy can benefit by becoming more inclusive in
their lives. Essentially, this study took the initiative and began exploring the need for
a discerning approach to healthy and distorted expressions of both inclusivity and
exclusivity. What is needed is now is creating a dialogue and a practice that explores
these boundary distinctions using a soft-to-rigid spectrum (Brown, 2006).
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