This study explores the inner world of schizophrenia and religious experience with regarding analytical psychology and Eastern philosophy. Both are the transcendent experience of ego-consciousness to encounter the collective unconscious. People diagnosed with schizophrenia are passively devoured by the collective unconscious and in danger of catastrophe. Religious practitioners actively cope with the collective unconscious. Kundalini syndrome and Zen sickness are the states of being overwhelmed by the collective unconscious. The Self is the true center of our psyche including the personal and the collective unconscious. The basic principle of psychotherapy for people with schizophrenia is first to strengthen the ego and establish a good relationship between ego-consciousness and the collective unconscious. The religious enlightenment accomplished by the transpersonal practice might be the harmonious integration of both the positive and negative sides of the psyche based on the Self.

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This essay compares the symptoms of psychosis with hallucinatory experiences associated with religious practice. Based on the author’s experience, I make this comparison from a subjective standpoint. The hallucinatory experiences that accompany religious practice are called “Makyo.” The phenomenon arises at a certain stage of religious practice, and it is not a destination, but a pass. The symptoms of mental illness can also be regarded as being fixed in a “Makyo.” Mental illness cannot be regarded as a religious practice, but it is meaningful to understand that it has a common trait. In the case of religious practice, methods are prepared to go beyond the “Makyo”. Understanding how to do this may be helpful when considering the treatment of mental illness.

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In this paper, I will discuss various problems related to the practice of kundalini awakening, and the evil as external factors. In another words, the aim of this paper is my personal opinion on the factors causing the Physio Kundalini Syndrome. As I pointed out in my previous article (JATP, Vol.20), Kundalini is also symbolized as Goddess Shakti, who is separated from Lord Shiva at the head Chakra. She the Kundalini is said to let us experience the liberation from the dualistic delusional world (Makiguchi 2020). C.G.Jung described kundalini awakening as “the greatest adventure of his life,” and the process of training leading to liberation is not necessarily an easy and simple one, but a tough and lonely journey with many hardships. There are various barriers and blocks on this path, and it is sometimes life-threatening to overcome them. Obstacles that cause disorders such as Physio Kundalini syndrome are sometimes said to be past traumas and karma that exist in the chakras, or external evil architypes. But there seems to be few researches on these obstacles especially from outside. In this paper, I will examine various problems including external factors in the path of kundalini awakening.

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The purpose of this study is to examine the mediating role of spirituality in the relationship between fear of COVID-19 and university adjustment. This study focused on the Existence of Task and Purpose subscale from the Subjective Adjustment Scale for University Students （Okubo & Aoyagi, 2003） as an indicator of university adjustment and the Search of Meaning in Life subscale of the Big Question Scale （Murakami, 2012） as an indicator of spirituality. The survey was conducted online at the end of May 2021. In total, 252 university students （Mage = 19.23 years, SD = 1.24; Men = 102, Women = 147, Other = 3） taking the liberal arts class completed the self-rating scales. Mediation analysis revealed that spirituality significantly partially mediated the relationship between fear of COVID-19 and university adjustment （indirect effect = 0.040, p = .032, 95% CI [0.008, 0.091]）. Limitations and implications for future research are discussed.

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It is not widely known that Hisao Nakai, who left a significant mark in the treatment of schizophrenia, had a relationship with Zen. However, in his remarks at roundtable discussions and other such events, he spoke of how his Zen experience served as a foundation for his interactions with his patients. In addition, Nakai’s dialogues were sometimes perceived by his interlocutors as a kind of Zen question-and-answer session. When we delve deeper into such dialogues, we find a nature that could be described as religious. Nakai was self-conscious that the quality of such experiences made psychiatrists arrogant. It could be said that Nakai contained his arrogance by choosing the Catholic faith at the stage when he left clinical practice.

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