Mandala (circle) is a circular image containing concentric geometric shapes, images or images of deities, etc. and symbolizing the universe, unity and integrity in Hinduism or Buddhism. The MARI method makes it possible to see a complete and detailed picture of your inner world, including and unconscious aspects, emotional state, features of social interaction, your problems, blockages and their roots. In order to carry out diagnostics using the MARI method, you need to: Draw a mandala. Correlate the drawn mandala with the picture below. Determine the stage of the large circle of the mandala (determine which mandala from the picture your mandala is most similar to). Read the description of the stage of the mandala.0 - Zero stage - Pure light In some cases, mandalas of this stage reflect identification with only one side of the dual experience, for example with the energy of light, perceived as vibration. The experience of darkness and stillness may be associated with silence. In both cases, the sense of space and time is lost. This state can have a mystical connotation and at the same time be experienced during psychosis. The words of Rabbi Dov Baer accurately convey this condition: “Before a chicken emerges from an egg, it must cease to be an egg. Every thing must lose its original identity before it can become something else. Therefore, before a thing turns into something else, it must experience a state of non-existence.” “Pure Light” just expresses this experience of non-existence. Verbal associations with “Pure Light”: vibration, weightlessness, loss of the sense of space and time, coexistence with everything, a unifying experience, a positive experience of complete darkness and silence, unity with the source of creation, creativity, Neti-Neti.1 – First stage – Emptiness There may be a feeling of connection with matter, replacing the feeling of light, as well as identification with black coal. There may also be a sensation of various obstacles, a feeling of heaviness, immobility and squeezing. Such experiences may be characteristic of depression. The myth of Osiris can be used to illustrate this stage. This stage can be associated with the web, as well as with the prenatal experience, when a fertilized egg in the early stages of its division attaches to the walls of the uterus. Verbal associations with “Emptiness”: blackness, heaviness, inertia, cold, wet abyss, abandonment, hopelessness, loneliness, fossilization, crushedness, darkness, expulsion from Paradise.2 - Second stage - Bliss It can be associated with some moments of the myths telling about the creation of the world, with the “first world”, as well as with the cosmic seed, nursing and the feeling of limitless possibilities, the Milky Way. This state can also be associated with the experience of the God-Creator, who is invisibly present in everything around him. If intrauterine development was complicated, this condition may be mixed with a feeling of frailty of existence, a desire to experience the experience of dissociation, loss of contact with one’s own body and its needs. Strengthening associations with destruction, mandalas of this stage may contain images of many fragments of what was once a single whole, dots of different colors scattered throughout the space of the picture. This state is rarely present in its pure form, most often it manifests itself in feelings of pleasure, bliss and passivity, as well as “dissolution” in others, when the usual sense of “I” is lost. This condition may also reflect intrauterine experiences that precede the emergence from the mother's body and the development of self-awareness. The patient who created such a mandala has a high probability of out-of-body experiences caused by spontaneous regression. Verbal associations with “Bliss”: intrauterine experience - flight, ethereality, invisibility, airiness, trust, space, dedication, passivity, self without boundaries, narcissism, letting go sins, the experience of completeacceptance, being as the opposite of action, melting, identification with everything, samadhi, intoxication. 3 – Third stage – Labyrinth, spiral, vortex Images of a labyrinth characteristic of this stage can be associated with a journey that has no final destination, a search for something of which there is no clear idea . The images of a labyrinth characteristic of this stage can be associated with a journey that has no final destination, a search for something about which there is no clear idea: “We discovered that, lying on the couch and plunging into ... a state, patients begin to feel a vortex-like movement. While moving through the birth canal, the baby also makes rotational movements. The labyrinth has two exits: one leads to death, oblivion, into the womb; the other leads outward and is associated with awakening. Therefore, I believe that the rituals associated with movement through the labyrinth reflect the experience of falling into sleep, which, in turn, may reflect the experience of biological birth" (Roheim, 1973, pp. 290-291). Hermann believes that straight lines more reflect the functions of the Ego, while the spiral - the functions of the Id (unconscious) or primary processes. Verbal associations with the “Labyrinth”: intrauterine experience, concentration, fertilization, breath of God, whirlwind, blowing, stabbed arrow in the heart, wound (stigma, karma), entering the temple, sense of destiny, fate, submission to force, hopelessness, silver thread, web, maya, vine, DNA, heredity.4 - Fourth stage - BeginningUsed to create the mandala of this stage colors allow you to understand the features of its content. The pink center surrounded by blue indicates the infantile nature of the experience. The purple center indicates narcissistic tendencies. A red center on a blue background would indicate a passive-aggressive response style. The same is true for a mandala with a blue center on a red background. Since many color combinations are possible, the psychological content of the color should be correlated with the content of the form. The positive nature of experiences at this stage is conveyed through color: pink, blue or lilac colors express nostalgia for what was lost. Images using these mandala colors may indicate the need for regression in order to experience a state of happy oblivion. Narcissism as a characteristic of this stage indicates the need to assert one's own uniqueness, but at the same time the person remains passive and shows dependence on others. This stage may correspond to the oral phase of psychosexual development. Mandalas of this stage sometimes symbolize the Ego, located at the center of the psyche. The nature of the image of the center can say a lot about self-esteem: the size of the center speaks of expansiveness or, conversely, restraint and shyness. A sense of security, or lack thereof, will manifest itself in those lines and shapes that support the central element. In extreme cases, mandalas of this stage can also indicate the manifestation of magical consciousness with the perception of oneself as the center of the universe. Verbal associations with “The Beginning”: a circle within a circle, mother and child, Madonna and Child, fertilization, fetus in the womb, new life.5 - Fifth stage - Target This stage is associated with obsessive-compulsive manifestations, obsessive movement in a circle. In this case, we can assume that the patient has defensiveness or even paranoid manifestations, as well as a desire to retain his territory. It is difficult to exclude manifestations of ritual behavior and magical thinking. Behavior associated with this stage can be difficult to change. Compulsive manifestations at this stage are associated with stereotypical behavior. Sometimes, when there are paranoid manifestations, the outside world may be perceived as threatening, bringing pain and tension. Often, mandalas of this stage are associated with a funnel, which is associated with the individual’s desire to maintain control over the situation. Feelings of helplessness and vulnerability can lead tomagical thinking and performing ritual actions that can protect an individual from hostile forces. When suffering from anorexia, this condition is like a fortress in which the person himself becomes a prisoner. When the environment is perceived as hostile, the outer boundaries of the mandala become very thick and are depicted in dark shades. At this stage, manifestations of dependent behavior are also common. Verbal associations with the “Target”: pressure, suction funnel, paranoia, threat, obsessive-compulsive reactions, protective rituals, magic. 6 – Sixth stage – Paradoxical splitting, combat with a dragon The sixth stage is represented by a split circle , symbolizing the “I” and the shadow, the struggle of opposites, the Oedipal stage of cosmic proportions, when the heavenly god fights with the earthly goddess. Splitting or the feeling of splitting may be associated with a circle divided in two, preceding the appearance of a reconciling, unifying center. This resembles cell division and involves feelings of alienation, loneliness, and in some cases, depression. At this stage, strengthening ego boundaries is of great importance. Mandalas at this stage often resemble a landscape in which there is a horizon line dividing the drawing into two halves, like the crack that divides the world in Castaneda. This separation precedes the rising of the sun or the emergence of a new self. Before this happens, we should expect an intensification of the struggle of opposites, ambivalence, polarity and irreconcilable contradictions. All this makes this stage a period of paradoxes. This stage is often perceived as initiation into adulthood. “Fighting the dragon” is a significant stage of individual development, indicating distance from parents and the final overcoming of dependence on the mother - dependence on the unconscious, which keeps the son or daughter in a state of dependence on instincts. “Fighting the dragon” also means overcoming dependence on the father as a symbol of the collective values ​​and traditions of his time. Only by winning a “victory” over his parents can the hero become the master of his world and begin to realize his individual mission, when the archetypes of father and mother acquire new content. From now on, they are no longer perceived as figures hostile to the hero, restraining his activity, but as companions, blessing him for heroic achievements. Another significant theme for this stage is the theme of splitting the Ego and the manifestation of opposing tendencies in it, up to the complete loss of the sense of “I,” which is characteristic of some psychotic states. However, one must distinguish when the experience of self-splitting is a temporary state and when it is stable. We can experience different states at certain moments in life, for example, during meditation, psychotherapy, creative activity, but with psychosis there is a fixation on a limited range of states. 7 - Seventh stage - Squaring the circle This stage has an expansive character. The sun, symbolizing the Ego, rises above the horizon. Sometimes this stage has manic manifestations, characterized by a feeling of fullness of energy and increased self-esteem. It can be associated with a certain moment in the initiation ritual, when a person is given a new name. At this stage, the individual finally separates from his parents, gaining independence and taking full responsibility for his life upon himself. He establishes contact with maternal and paternal qualities on an internal level. The use of straight lines is characteristic, indicating the development of rational thinking. Unlike the previous stage, at this stage the individual no longer perceives himself as an object of outside influence, but as a freely acting subject. There is a unification of the receptive and active aspects of the personality and activation of the ego ideal. Negative manifestations of this stage may include experiences of emptiness and depression, which are characteristic of manic-depressive psychosis.8 - Eighth stage - FunctioningEgoThis stage is associated with the manifestation of individuality. Mandalas may include straight lines, but the designs do not have a rigid feel. If such a feeling arises, we can assume a manifestation of defensiveness associated with counteracting the destruction of the “I.” I associate this stage with one of Michelangelo’s works - the image of the Creator in the Sistine Chapel, in which God extends his hand to a person, as if trying to convey to him energy of life. The entry of energy into the mandala is in most cases conveyed by the image of a colored line running through its upper right segment, which can convey positive changes in the psychotherapeutic relationship. Sometimes, however, this line runs through the lower left segment of the mandala; in this case, it can be assumed that positive changes in the psychotherapeutic relationship will occur later. If a large center is depicted in orange or yellow, manifestations of psychological inflation are likely. This stage is of great importance in terms of shaping the body image. Unlike the previous one, at this stage the movement of the body in space is felt. Verbal associations with the “Functioning Ego”: differentiated Ego, central form as a source of power, messianic complex, mania.9 - Ninth stage - Crystallization Mandalas of this stage are usually very beautiful, symmetrical and resemble flowers or fruits in cross-section. Their appearance in some cases may reflect reluctance and fear of change. Normally, these mandalas appear for a while and then disappear. When such mandalas are created using the same colors, one may doubt that the color has any dynamic function. Most likely, it plays a stabilizing role if we are talking, for example, about a treatment process associated with psychological changes. Mandalas of this stage convey a person’s relationships with other people after the formation of his psychological identity. These mandalas indicate a state of harmony and a stable social position. Sometimes they are characteristic of a state of neurosis and indicate psychological rigidity and lack of dynamics. These mandalas are static and express more of an orientation toward being than toward activity, as well as the desire to preserve the existing order of things. Mandalas of this type are more typical for mature, well-socialized individuals, who may be in a dynamically changing environment and trying to adapt to it. Verbal associations with “Crystallization”: plasticity and directness, harmony, functionality, aesthetic experience, self and others, Ego in society. 10 – Tenth stage – Gate of death Mandalas of this stage often include the image of the “wheel of fortune” and reflect the fear of change and overcoming habitual forms of consciousness. Often a diagonal cross is depicted, reminiscent of a crossroads, as well as a triangle pointing downward, indicating a immersion in the unconscious and the need for renewal. If such images persist, they may be associated with experiences of anxiety, depression and indecisiveness. These mandalas are typical for people experiencing a mid-life crisis with a characteristic need to reassess life priorities. Such images are static and often give the impression of sacrifice. Sometimes they convey a sense of loss of physical integrity and are reminiscent of crucifixion. The author of such a mandala can be assumed to have masochistic tendencies and experiences of his own helplessness. The feeling of loss of physical integrity and masochistic tendencies can be expressed in the division of the circle into four segments colored in different colors, which are perceived as separate, unrelated elements. In order for them to be perceived as parts of a single whole, the presence of a fifth element in the form of a center is necessary. In this case, we can assume that we have reached the pinnacle of suffering—a kind of “peak experience.” Mandalas of this stage can be associated with Ixion chained to the wheel, and.