(A) Ego death in the research or act of conscious-exploration cannot be defined as the death of self or individuality, as the ego is merely ancillary to self. Therefore, ego death can be described as per Jungian notions the death of the personal extra-conscious ego while the omnipresent extra-conscious ego remains in partial correspondence with the unknown inside i.e., the unconscious of the endosomatic self. Individuality adheres to the ego as the predominant characteristic, while the ego is the reaction of the conflict between the somatic self and the environment. Hence, the interim loss of personal extra-conscious ego in a conscious exploration is the reduction of the conglomerate ego within the self.
(B) The ego-consciousness perceives the enigmatic essence of the kaleidoscopic apparatus of trance during the alchemical conscious-explorations. The mandalas attempt to seize the self from the Hegelian notion of being-in-itself towards being-for-itself, as Jung places the center of Maya i.e., being and not-being not in ego but as a part of the self. Therefore, in the kaleidoscopic entrance, one loses the instinctive psyche while the vast endosomatic ego struggles as the experience bridges its duality like Isthmus of Suez.
(C) The Hermetic principle of rhythm accordant with its gnostic principle of polarity, in the probing of conscious-exploration, allows the vibrant kaleidoscopic mandalas to pose as the neutralizing agent for the chaotic egoistic states of the psyche. Hence, stretching the limits within the subjective inner world while subtly exposing the self to the omnipresent aspects within the psyche. Thus, when asked “Nan yar?“, the consciousness explorer exclaims, “I am the transformation”.
(D) Aliquem alium internum, a climacteric period within the transformation of self as a road towards individuation lets the pneumatikos travel through the temptations or obstacles of sarkikos just like the alchemists desired spiritual metamorphosis in obscurities of matter. Hence, opus contra naturam, a perpetual journey till the eschatology requires a M’tu-ya-kitabu to locate the cave within the Khidr, while stepping on the faustian hybris to ascend to filius sapientiae.
(E) Summun Bonum as part of the tantalizing experience of conscious-exploration makes the euphoric state cut through the bridge of the subjective and objective individualistic perspective of the human experience of the world. Thus, allowing a cosmic unity wherein the union between Atman-Brahman lets the consciousness and beyond explorer to step on the pathways of spiritual planes all the way from Ajna to Saharsana.
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