Yes. It is the withdrawal from the emotions; you are no longer identical with them.
If you succeed in remembering yourself, if you succeed in making a difference between yourself and that outburst of passion, then you discover the self; you begin to individuate.
So in anahata individuation begins. But here again you are likely to get an inflation.
Individuation is not that you become an ego—you would then become an individualist.
You know, an individualist is a man who did not succeed in individuating; he is a philosophically distilled egotist.
Individuation is becoming that thing which is not the ego, and that is very strange.
Therefore nobody understands what the self is, because the self is just the thing which you are not, which is not the ego.
The ego discovers itself as being a mere appendix of the self in a sort of loose connection.
For the ego is always far down in muladhara and suddenly becomes aware of something up above in the fourth story, in anahata, and that is the self.
Now, if anybody makes the mistake of thinking that he lives at the same time in the basement and on the fourth story, that he is the purusha himself, he is crazy.
He is what the German very aptly call verrückt, carried off his feet up to somewhere else. He just sits up there and spins.
We are allowed to behold only the purusha, to behold his feet up there.
But we are not the purusha; that is a symbol that expresses the impersonal process.
The self is something exceedingly impersonal, exceedingly objective.
If you function in your self you are not yourself—that is what you feel.
You have to do it as if you were a stranger: you will buy as if you did not buy; you will sell as if you did not sell.
Or, as St. Paul expresses it, “But it is not I that lives, it is Christ that liveth in me,” meaning that his life had become an objective life, not his own life but the life of a greater one, the purusha. ~Carl Jung, Kundalini Yoga, Lecture 2, Pages 39 – 40.