All over the place, from the popular culture to the propaganda system, there is constant pressure to make people feel that they are helpless, that the only role they can have is to ratify decisions and to consume. 
~ Noam Chomsky ~

"Man must evolve....."

"Man must evolve for all human conflict a method which rejects revenge, aggression and retaliation. The foundation of such a method is love."


~ MLK~

"Bedshaped" - Keane/Live 8

"The Inner Pain of Adult Children of Alcoholics"

     Since there are over 600,00 deaths each year from alcohol, it naturally follows that many children are born into an a family with at least one alcoholic parent.  Many people discover that they have several characteristics in common as a result of being brought up in an alcoholic household.

     They came to feel isolated, and uneasy with other people, especially authority figures. To protect themselves, they become people pleasers, even though they may lose their own identities in the process. At the same time  they mistake any personal criticism as a threat. Often, they lose the ability to feel empathy for others, and rarely "walk in the moccasins" of the Other.  

      They either became alcoholics themselves, married them, or both. Failing that, they  found other compulsive personalities, such as a workaholic, a person in high need of control, or other similar wounds to fulfill their insatiable need for abandonment. 

     "Need"?  Yes, because in that way, when others tire of the drama and detach from them, it feels both terrible and wonderful at the same time.  The "wonderful" part results from the recapitulation of their childhood with the alcoholic caretaker.  That, of course, is a primary reason for why people choose their partners:  to replicate that same chaos, pain and fear, in order to 'do over' that period of time., hoping that it will turn out differently.  Of course, without recovery, therapy, etc., they just replicate the pain of their youth all over again.

     ACOA's live life from the standpoint of victims. Having an over developed, or under-developed sense of responsibility, they preferred to be concerned with others rather than themselves. They get guilt feelings when they trust themselves, giving in to others. They become reactors rather than actors, letting others take the initiative.  

     Often, beginning life as independent, proud children, they eventually become dependent personalities, terrified of abandonment, willing to do almost anything to hold on to a relationship in order not to be abandoned emotionally. For women especially, they view a relationship with a theme of passivity rather than feeling, and acting upon, their true personal power.  Their lives are fraught with complex opposites:  the "show" of a confident, independent person, while they are being quite dependent. 

     While yearning for a true loving relationship with a person who honors their unique individuality, they tend to pass that up for another person who is angry, non-empathic, demanding, and who does not truly value them as a human being. They content themselves with charming lip service from partners, as long as they can avoid any sort of symbolic judgment...as long as the scale of abandonment plus non-abandonment remains finely balanced.  To balance that scale,  they do things which will create abandonment, replicating the roots of their life. Until therapy has progressed, they keep choosing insecure primary and secondary relationships because they remind the ACOA of  their childhood relationship with the alcoholic parent(s). This is an emotionally exhausting process for the ACOA, and even more so if they have children.

     These symptoms of the family disease of alcoholism made them 'co-victims', those who take on the characteristics of the disease without necessarily ever taking a drink. ACOA's learn to keep our feelings down as children and keep them buried as adults. As a result of this conditioning, we often confused love with pity, tending to love those we could rescue. And..... they confuse love with control.

     Even more self-defeating, ACOA's became addicted to excitement in all our affairs, preferring constant upset to workable solutions.

This is a description, not an indictment.


Some of the hallmarks of the ACOA are:

1. Adult children of alcoholics guess at what normal behavior is.

2. Adult children of alcoholics have difficulty following a project through from beginning to end.

3. Adult children of alcoholics lie when it would be just as easy to tell the truth.

4. Adult children of alcoholics judge themselves without rational mercy. As a result, they judge others in that same rigid manner, completely overriding mercy, and understanding.

5  Adult children of alcoholics have difficulty having fun. Even when they claim to be "having fun", they generally display a false self, in that they cannot simply "let go" into an easygoing joyfulness. Those around them sense this without any problem, and the "air" is laden with anxiety.

6. Adult children of alcoholics take themselves very seriously, and lose a free flowing adaptability and acquiescence.  Acquiescence for the ACOA is threatening to their core.  They see it as a measure of weakness, rather than a serene acceptance of their foibles.

7. Adult children of alcoholics have difficulty with intimate relationships, and often recreate the abandonment see-saw with ones who love them.  Push-pull dynamics, ones that say, "Go away----come here", as well as passive aggression are most common.

8. Adult children of alcoholics overreact to changes over which they have no control.

9. Adult children of alcoholics constantly seek approval and affirmation.

10. Adult children of alcoholics usually feel that they are different from other people.

11. Adult children of alcoholics are super responsible or super irresponsible.

12. Adult children of alcoholics are extremely loyal, and even in the face of evidence that the loyalty is undeserved.

13. Adult children of alcoholics are impulsive. They tend to lock themselves into a course of action without giving serious consideration to alternative behaviors or possible consequences. This impulsively leads to confusion, self-loathing and loss of control over their environment. In addition, they spend an excessive amount of energy cleaning up the mess.

"Music in Speech Equals Empathy In Heart?"

Dedicated to Brogan!

ScienceDaily (Jan. 28, 2010) — Some people are annoyed by upspeak: the habit of making a sentence sound like a question?

• 
  

But actually, being able to change intonation in speech -- as in upspeak -- may be a sign of superior empathy?

A new study in the journal PLoS ONE finds that people use the same brain regions to produce and understand intonation in speech.

Many studies suggest that people learn by imitating through so-called mirror neurons. This study shows for the first time that prosody -- the music of speech -- also works on a mirror-like system.

And it turns out that the higher a person scores on standard tests of empathy, the more activity they have in their prosody-producing areas of the brain.

So increased empathic ability is linked to the ability to perceive prosody as well as activity in these motor regions, said authors Lisa Aziz-Zadeh and Tong Sheng of USC, and Anahita Gheytanchi of the Pacific Graduate School of Psychology.

"Prosody is one of the main ways that we communicate with each other," Aziz-Zadeh said.

In some cases, humans can't do without it, as in the case of a stroke victim who garbles words but can express emotion.

Or when talking to a pet: "If you have a pet, they basically are understanding your prosody," Aziz-Zadeh said.

She and her colleagues imaged the brains of 20 volunteers as they heard and produced prosody through happy, sad and other intonations of the nonsensical phrase "da da da da da."

The same part of the brain lit up when the volunteers heard the phrase as when they repeated it. It is called Broca's Area and sits about two inches above and forward of each ear.

The volunteers with the most activity in Broca's Area tended to score high on empathy measures. They also used prosody more frequently in daily speech.

It is not clear whether empathy brings about prosodic activity or whether frequent use of prosody can somehow help to develop empathy -- or whether there is no cause and effect relationship either way.

Aziz-Zadeh is assistant professor of occupational sciences with a joint appointment in the Brain and Creativity Institute of the USC College of Letters, Arts and Sciences. Sheng is a USC doctoral student in the Brain and Creativity Institute. Gheytanchi is a postdoctoral researcher at the Pacific Graduate School of Psychology.

"Do Children Need Both A Mother and A Father?"

ScienceDaily (Jan. 28, 2010) — The presumption that children need both a mother and a father is widespread. It has been used by proponents of Proposition 8 to argue against same-sex marriage and to uphold a ban on same-sex adoption.

On the other end of the political spectrum, Barack Obama endorsed the vital role of fathers in a 2008 speech: "Of all the rocks upon which we build our lives, we are reminded today that family is the most important. And we are called to recognize and honor how critical every father is to that foundation."

The lead article in the February issue of Journal of Marriage and Family challenges the idea that "fatherless" children are necessarily at a disadvantage or that men provide a different, indispensable set of parenting skills than women.

"Significant policy decisions have been swayed by the misconception across party lines that children need both a mother and a father. Yet, there is almost no social science research to support this claim. One problem is that proponents of this view routinely ignore research on same-gender parents," said sociologist Timothy Biblarz of the USC College of Letters, Arts and Sciences.

Extending their prior work on gender and family, Biblarz and Judith Stacey of NYU analyzed relevant studies about parenting, including available research on single-mother and single-father households, gay male parents and lesbian parents. "That a child needs a male parent and a female parent is so taken for granted that people are uncritical," Stacey said.

In their analysis, the researchers found no evidence of gender-based parenting abilities, with the "partial exception of lactation," noting that very little about the gender of the parent has significance for children's psychological adjustment and social success.

As the researchers write: "The social science research that is routinely cited does not actually speak to the questions of whether or not children need both a mother and a father at home. Instead proponents generally cite research that compares [heterosexual two-parent] families with single parents, thus conflating the number with the gender of parents."

Indeed, there are far more similarities than differences among children of lesbian and heterosexual parents, according to the study. On average, two mothers tended to play with their children more, were less likely to use physical discipline, and were less likely to raise children with chauvinistic attitudes. Studies of gay male families are still limited.

However, like two heterosexual parents, new parenthood among lesbians increased stress and conflict, exacerbated by general lack of legal recognition of commitment. Also, lesbian biological mothers typically assumed greater caregiving responsibility than their partners, reflecting inequities among heterosexual couples.

"The bottom line is that the science shows that children raised by two same-gender parents do as well on average as children raised by two different-gender parents. This is obviously inconsistent with the widespread claim that children must be raised by a mother and a father to do well," Biblarz said.

Stacey concluded: "The family type that is best for children is one that has responsible, committed, stable parenting. Two parents are, on average, better than one, but one really good parent is better than two not-so-good ones. The gender of parents only matters in ways that don't matter."

This study is published in the February 2010 issue of theJournal of Marriage and Family. 

How to Practice Mindfulness Meditation

By Karen Kissel Wegela, Ph.D.

     Cultivating mindfulness is the key to overcoming suffering and recognizing natural wisdom: both our own and others'. How do we go about it?
    In the Buddhist tradition and in Contemplative Psychotherapy training, we nurture mindfulness through the practice of sitting meditation. There are many different kinds of meditation. For example, some are designed to help us relax; others are meant to produce altered states of consciousness.

    Mindfulness meditation is unique in that it is not directed toward getting us to be different from how we already are. Instead, it helps us become aware of what is already true moment by moment. We could say that it teaches us how to be unconditionally present; that is, it helps us be present with whatever is happening, no matter what it is.

     You may wonder what good that is. After all, don't we want to suffer less? Aren't we interested in tuning in to this natural wisdom, this brilliant sanity, that we've heard about? Aren't those changes from how we already are?

     Well, yes and no. On the one hand, suffering less and being more aware of our inherent wakefulness would be changes from how we experience ourselves right now, or at least most of the time. On the other hand, though, the way to uncover brilliant sanity and to alleviate suffering is by going more deeply into the present moment and into ourselves as we already are, not by trying to change what is already going on. 
     The sitting practice of mindfulness meditation gives us exactly this opportunity to become more present with ourselves just as we are. This, in turn, shows us glimpses of our inherent wisdom and teaches us how to stop perpetuating the unnecessary suffering that results from trying to escape the discomfort, and even pain, we inevitably experience as a consequence of simply being alive.

    The man called the Buddha taught that the source of suffering is our attempt to escape from our direct experience. First, we cause ourselves suffering by trying to get away from pain and attempting to hang on to pleasure. Unfortunately, instead of quelling our suffering or perpetuating our happiness, this strategy has the opposite effect. Instead of making us happier, it causes us to suffer. Second, we cause suffering when we try to prop up a false identity usually known as ego. This, too, doesn't work and leads instead to suffering. (See earlier blog entries for more on these ideas.)

     Mindfulness, paying precise, nonjudgmental attention to the details of our experience as it arises and subsides, doesn't reject anything. Instead of struggling to get away from experiences we find difficult, we practice being able to be with them. Equally, we bring mindfulness to pleasant experiences as well. Perhaps surprisingly, many times we have a hard time staying simply present with happiness. We turn it into something more familiar, like worrying that it won't last or trying to keep it from fading away.

     When we are mindful, we show up for our lives; we don't miss them in being distracted or in wishing for things to be different. Instead, if something needs to be changed we are present enough to understand what needs to be done. Being mindful is not a substitute for actually participating in our lives and taking care of our own and others' needs. In fact, the more mindful we are, the more skillful we can be in compassionate action.

     So, how do we actually practice mindfulness meditation? Once again, there are many different basic techniques. If you are interested in pursuing mindfulness within a particular tradition, one of the Buddhist ones or another, you might at some point wish to connect with a meditation instructor or take a class at a meditation center. Still, I can provide one form of basic instructions here so that you can begin.

     There are three basic aspects worked with in this meditation technique: body, breath and thoughts. First, we relate with the body. This includes how we set up the environment. Since we use meditation in preparing ourselves to work with others, we use an eyes-open practice. That makes what we have in front of us a factor in our practice. Very few people can dedicate a whole room to their meditation practice, so they choose a corner of a room or a spot in their home where they can set up a quiet space.

    If you like, you can make a small altar of some kind and decorate it with pictures or photos and sacred objects from your own tradition. You might want to light candles and incense as reminders of impermanence, but you can also have a plain wall in front of you. As long as you are not sitting in front of something distracting, like the TV or the desk where your computer lives, it doesn't matter too much what is in front of you.

     Once you've picked your spot, you need to choose your seat. It's fine to sit either on a cushion on the floor or on a chair. If you choose a cushion you can use one designed for meditation practice like a zafu or gomden or you can use a folded up blanket or some other kind of cushion or low bench. The point is to have a seat that is stable and not wiggling around.

    If you choose to sit on a chair, pick one that has a flat seat that doesn't tilt too much toward the back. If you are short, like me, you will want to put something on the floor for your feet to rest on, taking a little bit of weight. You don't want your legs dangling uncomfortably. If you are very tall, with long legs, make sure that your hips are higher than your knees-either on a chair or on a cushion. If you don't do that your back will start to hurt pretty quickly.

     Okay, once you have your seat and your spot, go ahead and sit down. Take a posture that is upright but not rigid. The idea is to take a posture that reflects your inherent brilliant sanity, so one that is dignified but not stiff. The back is straight with the curve in the lower back that is naturally there. I was once told to imagine that my spine was a tree and to lean against it. It works for me; you can see if it works for you.

     Sitting on a cushion, cross your legs comfortably in front of you. There's no need to contort yourself into an uncomfortable posture. Just simply cross your legs as you might have done as a child. Notice again that you want your hips higher than your knees. If necessary, add more height to your seat by folding up a blanket or towel.

     Hands rest on the thighs, facing down. The eyes are somewhat open and the gaze rests gently on the floor in front of you about four to six feet away. If you are closer to the wall than that, let your gaze rest on the wall wherever it lands as if you were looking that distance in front. The gaze is not tightly focused. The idea is that whatever is in front of you is what's in front of you. Don't stare or do anything special with your gaze; just let it rest where you've set it.

     Let your front be open and your back be strong. Begin by just sitting in this posture for a few minutes in this environment. If your attention wanders away, just gently bring it back to your body and the environment. The key word here is "gently." Your mind WILL wander; that's part of what you will notice with your mindfulness: minds wander. When you notice that yours has wandered, come back again to body and environment.

     The second part of the practice is working with the breath. In this practice rest your attention lightly (yes, lightly) on the breath. Feel it as it comes into your body and as it goes out. There's no special way to breathe in this technique. Once again, we are interested in how we already are, not how we are if we manipulate our breath. If you find that you are, in fact, controlling your breath in some way, just let it be that way. It's a bit tricky to try to be natural on purpose, so don't get caught up in worrying about whether your breath is natural or not. Just let it be however it is.

     Again, sit for a few minutes with the posture and the environment and with your breath. In and out. In and out. Sometimes this is quantified as 25% of your attention on your breath. The idea isn't to get it "right," but instead to give you an idea that you're not channeling all of your attention tightly on to your breath. The rest of your attention will naturally be on your body and the environment.

     Finally, the last part of the practice is working with thoughts. As you sit practicing, you will notice that thoughts arise. Sometimes there are a great many thoughts, overlapping one over the next: memories, plans for the future, fantasies, snatches of jingles from TV commercials. There may seem to be no gaps at all in which you can catch a glimpse of your breath. That's not uncommon, especially if you're new to meditation. Just notice what happens.

     When you notice that you have gotten so caught up in thoughts that you have forgotten that you're sitting in the room, just gently bring yourself back to the breath. You can mentally say "thinking" to yourself as a further reminder of what just happened. This labeling is not a judgment; it is a neutral observation: "Thinking has just occurred." I like to think of it as a kind of weather report: "Thinking has just been observed in the vicinity."

     How long should you practice? If you are new to it, try to sit for 10 to 15 minutes and gradually increase to 20 or 30 minutes. Eventually, you could extend it to 45 minutes or an hour. If you want to sit longer, you might want to learn how to do walking meditation as a break. We'll get to that in a later posting.

     Finally, and perhaps most importantly, remember that mindfulness meditation is about practicing being mindful of whatever happens. It is NOT about getting ourselves to stop thinking.Repeat: it is not about getting ourselves to stop thinking. It is easy to fall into believing that that is the goal.      Many people have a mistaken idea that becoming blank is the goal of meditation. Perhaps it is in some approaches, but it's not in mindfulness meditation. So once again: if you find you are thinking (and you will), include it in what you notice. Don't try to get rid of your thoughts. It won't work and it's the opposite of the spirit of the practice. We are trying to be with ourselves as we already are, not trying to change ourselves into some preconceived notion of how we ought to be instead.

Therapeutic Hypnosis (Hypnotherapy) Defined

by Jack Elias, CHT


     Conscious, subconscious, unconscious. These concepts pervade our culture, and we freely use them in talking about ourselves. To the degree that we do this without having contemplated the meaning of these terms in the context of personal experience, or to the degree that we haven’t determined the usefulness of labeling various kinds of experience with these terms, we really don’t know what we are talking about. We are merely engaged in hypnotizing ourselves by the very familiar process of sloganeering.
     For example, the political slogan, “America! Home of the free!” has no specific, universal meaning, but can trigger strong emotional responses of varying kinds depending on the audience. Likewise, a phrase such as, “I know this problem is in my subconscious but I can’t get at it,” gives a person a false sense of knowledge that is really a state of confusion (i.e., a hypnotic state). The idea itself creates the dilemma.
Here’s one we all can identify with: “I know that intellectually, but I can’t stop…”. The phrase, “I know intellectually” is one of the most common supports of ongoing trance. Its most important characteristic is that it short-circuits the possibility of accessing or maintaining an awake state of openness, while affording a bit of comfort in seemingly knowing something. What “I know intellectually” usually means is not that we know something at all. (Knowing it would mean that it is alive within us, an actively available resource capable of facilitating change.) Rather, saying “I know it intellectually” indicates nothing more than our ability to pronounce the words, saying them over and over in our head like a lullaby, with little or no effect on our awareness.
     I point this out in order to alert you, especially while you are a student, not to settle for this false kind of “learning.” It is what most of us are conditioned (hypnotized) to do. Bearing that in mind, here are a few of the definitions that successful, highly recognized hypnotists have applied to hypnosis:
     “Hypnosis is the use of suggestion, whether direct or indirect, to induce a heightened state of suggestibility in which there is bypass of the critical faculty of the mind, and selective attention to suggestions given.”
—Dave Elman
“Hypnosis is a state of awareness dominated by the subconscious mind.”
—Michael Preston, M.D.
“Hypnosis is a ’shrinking of the focus of attention.”
—Milton Erickson
     Can any useful sense be made of these statements? What is “the use of suggestion…to heighten suggestion”? What is “the bypass of the critical faculty”? And how can “a state of awareness” be “dominated by the subconscious mind”?
     What are these expert hypnotists attempting to describe? Can you relate the terms they are using to your personal experience? First, it is helpful to recognize that such labeling, which we have all been trained (hypnotized) to do, dissociates us from the experience we are labeling and creates subtle and not-so-subtle limitations.
     It is important to note the difference between labeling, which diminishes interest and awareness in ongoing phenomena, and descriptive activity, which keeps us engaged with the phenomena. When descriptive interest is reduced to labeling, something alive and vital is lost in the process. The ability to label is, nevertheless, valuable when used appropriately. Labeling is inappropriate in the learning process when it does no more than satisfy the urge to say, “I know that intellectually.” Because no sooner do we say it, than we have put ourselves into trance, and are living in the box created by our words.
     We all do it. In fact, this tendency lies at the root of all our worldly difficulties, personal and political, social and cultural. For once we have created a label, a conceptual box we can hold onto, we will grasp it and defend it, even in the face of irrefutable evidence to the contrary. It is easy to observe this everyday phenomenon in the prejudices and politics of our times, but have you ever thought about some of your own problems from this point of view? Take a moment now to remember being in the grip of some personal limitation — one of those times when you act and feel like a helpless two-year-old, despite the truth of your six-foot-two-hundred-pound-body-having-taken-care-of-yourself-daily-for-years experience. That’s hypnosis!
     The phenomena these men are trying to describe as hypnosis are marked by the same qualities that pervade our conscious functioning. There is no clear distinction between the two. Even the “critical faculty” is actually a trance state. From this perspective, it is not so important to create a neat label to apply to the phenomena, because that so easily leads to a lazy, and false, sense of knowledge. It is more challenging, and more helpful to the client, to develop and access more resourceful trance states that expand the client’s awareness of choice and power — to the point that, ultimately, they come into an awareness that is beyond trance states altogether.
Buddhism calls this the state of No-Mind. 
     In all trance states, the thinking mind is busy labeling and defining reality, whereas the No-Mind state allows the direct perception of reality without conceptual mediation. (That’s a euphemism for “distortion and interference.”) No-Mind is a state in which the heart/mind and the head/mind functions merge, releasing one’s true, clear intelligence. The mark of this union is one’s reliance on the spontaneous guidance of intuition, direct perception and recognition of identity between subject and object. This intuition of identity engenders an unwavering sense of spaciousness, luminosity, and love. It manifests in a person as the revived capacity to be moved by the beauty of a flower, to see the focus, love, and attention of the whole universe in the movement of a fly’s wings, and to care for the life of all beings as one’s own life.
     I define therapeutic hypnosis as taking hold of the mental functions we use every day to contract our focus and numb our sense of being (or to maintain the status quo of an already acceptable contracted state) and using those same functions to expand our awareness of being organically alive. Therapeutic hypnosis releases this mental contraction, the nature of which is fear, into an expansiveness, the nature of which is love. As with natural medicine, we distill the very poison that causes an illness in such a way that we produce its antidote.
     Using this as our working definition of hypnotherapy, there is no real or solid boundary between the conscious and the unconscious to get in the way. No borderline exists to stop our own mental processes, skillfully used, from destroying the hypnotic state that keeps us boxed up in the world of our words that prevents us from truly seeing the tree. If one understands this definition of therapeutic hypnosis, not as a label, but as a phenomenon being displayed by the mind, it becomes very delightful to do hypnotherapy. We do not have to be concerned about who can be hypnotized and who cannot be hypnotized. We need only develop the sensory acuity to notice how each person does it to themselves, how we do it to ourselves, and then make the kinds of adjustments that this course intends to teach.
     To do this kind of work, we as therapists must place primary emphasis on our own daily practice. We must cultivate greater and greater awareness of our own habitual states, of when these states are triggered and what triggers them. And we must notice these states in ourselves with a growing capacity for spacious, kind-hearted acceptance of their presence. Our daily practice must include some form of body-mind coordination through physical activity. It must also include a meditation or contemplation practice, to develop the capacity to detach from the hypnotic turmoil of subconscious thoughts and feelings — the constant “internal gossip” that we all generally accept as a given and therefore rarely challenge in ourselves.

Hypnosis vs. Hypnotherapy

What is the difference between hypnosis and hypnotherapy?
     First of all, it helps to understand that the subconscious mind is like a machine in some respects. Using the techniques of hypnosis, you can deliver an instruction to your subconscious such as “Don’t smoke,” and for a time you will stop smoking. However, we’re not just machines: we’re living beings motivated by needs. Bad habits are “bad” simply because they don’t really meet the need they’re trying to meet. If you give your mind a hypnotic suggestion to stop a bad habit, you may succeed in stopping that behavior for a time, but the pressure of the unanswered need will eventually bring that bad habit back, or create another, equally troublesome problem to take its place.
     Hypnotherapy combines the power of hypnosis and hypnotic suggestion with therapeutic understanding. Hypnotherapy helps you connect with your genuine need and design an effective strategy to fulfill that need. Your bad habit or life problem is like a dandelion in your yard. Trying to solve it with hypnosis is like pulling off the top of the weed and leaving its roots in the ground. For a time, you won’t see a dandelion in that spot on your lawn, but as the rain falls and the sun shines, that dandelion will grow back. Hypnotherapy is like digging out the weed by its root so that it will never grow back again.

"Soul Groups.....Soul Families"

(To hear this video adequately, scroll down to the bottom of the site, and turn off the music player.)

"You May Be in An Abusive Relationship, If....." - Madelaine Watson, MSW, CIM's MySpace Blog |

"You May Be in An Abusive Relationship, If....." - Madelaine Watson, MSW, CIM's MySpace Blog |

The Wounded Healer

Last year, Humanities Healing, a group to which I belong, sent me this video which is also on YouTube. Long before I entered graduate school, as I breathed in the various ways of assisting people through this life, I attached myself to the Humanist and Spiritual Psychology schools of thought.  In the beginning of that journey, I needed so much more than simple modalities of therapy.  There were many personal epiphanies, but none lead me to my heart as a healer than did the sense of "Wounded Healer".  A common theme, this is written about in classics, and is such a perfect fit for the heart of the healer who wants to guide a personal journey, not because of what he or she knows, but because they have been blessed with a life which has experienced much which has had to be spiritually and emotionally transcended.
       This immolation...this carving out....does nothing if it does not inspire personal depth, compassion, understanding, and appreciation and joy for every moment in which we live.  Their has never been a patient or client whom I did not love, in the sense of human agape love.  To be sure, we have irritated each other in one way or another, but that abiding unconditional positive regard to be a therapist who is allowed to be present on another's road of discovery, pain, joy, adaptations, love, family, work, play.....well, it is the most precious gift one can imagine.  I see this time as a sacred gift...bringing me to my own sacred....to then share again.  The teachings and gifts one receives in my field are almost ineffable....and always received with a profound sense of gratitude.
     This video speaks to that known phrase of "wounded healer"...the phrase that, in itself, reminds us Creator works through us...in every moment of that therapeutic alliance.

(To listen, scroll down to the music player, and turn it off during this presentation.)

Sacred Contracts

Have you ever wondered what your mission in life is supposed to be?

You probably know people who seem to have had their entire life mapped out from the day they were born. You may have envied their sure sense of what they were born to do -- their work, career, marriage, and personal goals.

And yet you have probably also wondered whether that was really all there was to it. So have I. The answer I found is that there's much more involved. I believe that each of us is guided by a Sacred Contract that our soul made before we were born. That Contract contains a wide range of agreements regarding all that we are intended to learn in this life. It comprises not merely what kind of work we do but also our key relationships with the people who are to help us learn the lessons we have agreed to work on. Each of those relationships represents an individual Contract that is part of your overall Sacred Contract, and may require you to be in a certain place at a certain time to be with that person.

This doesn't mean, of course, that free will plays no role in your Sacred Contract. At any given moment -- or "choice point" -- your Contract may provide you with an opportunity for growth. It can come in the form of a challenge at work, the dissolution of an old relationship or the formation of a new one. As you work with my book "Sacred Contracts," you will keep notes on each of the significant Contracts in your life. I recommend that you keep a notebook or journal for just this purpose. (I've designed a Journal of Inner Dialogue to help you organize all the information you'll accumulate as you review the key relationships in your past and present by answering the many questions in my book.)

Your Contract is made up of all these components of your life, yet it can't be reduced to any one of them by itself. One way of viewing your Contract is as your overall relationship to your personal power and spiritual power. It determines how you work with your energy and to whom you give it. Finding and fulfilling your Sacred Contract also depends on how much you are willing to surrender to divine guidance.

The Basis of Sacred Contracts

I believe that we each agree to the terms of our Contract before entering the physical realm of this world. This applies whether you accept the concept of reincarnation, or believe in a single lifetime followed by heaven or hell -- or neither. I go into the background for my beliefs in much greater detail in "Sacred Contracts", but one fascinating parallel occurs in the writings of Plato. In the tenth and final book of his great work The Republic, Plato relates the Myth of Er.

In brief, the story concerns a Greek soldier named Er who is left for dead on the battlefield. Twelve days later he awakens on his own funeral pyre, and later tells a remarkable tale of what he observed while he was suspended between life and death. Er found himself in a kind of way station between heaven and earth where souls were passing from one plane to the other. Dead souls were waiting to be judged and assigned to their reward or punishment, while other souls prepared for their journey to earth. Some were old souls returning for another go-round; others were freshly minted and awaiting their first life on Earth.

At one point the waiting souls are presented with many possible life scenarios, and are advised to choose from these "samples of lives." Plato informs us that "there were many more lives than the souls present, and they were of all sorts. There were lives of every animal and of man in every condition," including tyrants.

Before entering life on the Earth plane, however, the souls were led to the plain of Forgetfulness, a barren waste with no vegetation, where they were required to drink from the river of Unmindfulness. They then promptly forgot everything that had just happened to them. The reason should be obvious: if you know in advance exactly what's going to happen in your life, you would have great difficulty making decisions or taking actions that are intended to teach you something, often through painful experiences. You might naturally be reluctant to begin a relationship with someone who you knew would hurt you, even though you needed to learn a valuable lesson from that person.

Whether we take this myth literally or simply as a teaching device of Plato's, we can use it to gain a higher perspective on our life. If you think of your life's direction as something to which you have agreed, then what formerly seemed like arbitrary or even absurd conditions can be seen in another light. They are part of the roadmap that you've agreed to follow. Each event, each person of any significance whom you encounter, has an agreed-on role in your learning experience. Sometimes the learning is difficult because you don't always surrender to the situation. It may take time for you to see the reasons for it. But the sooner you do, the less painful it becomes. In time, you can learn to accept each event as it happens without struggling against it and prolonging your psychic -- and physical -- suffering. To have a serious illness or injury is difficult enough; seeing it as a punishment or the cruel caprice of fate only makes it harder to bear. The resulting stress will probably also make it worse, and you will take longer to heal or recover.

     Naturally, you can't be expected to see everything immediately, or in advance. But if you have a way of looking at the symbolic meaning of your experiences, you will be better prepared to accept the inevitable changes to your life. Fighting change builds up emotional scar tissue. Surrendering to divine will allows you to accept the changes, and get on with your life.To help you understand and fulfill the terms of your Sacred Contract, you have been encoded with a set of 12 primary archetypes. Four of these are universal archetypes of survival: theChild, Victim, Prostitute, and Saboteur. The other eight are drawn from the vast storehouse of archetypes dating back to the dawn of human history. "Sacred Contracts" shows you how to determine the identity of your eight personal archetypes from a comprehensive Gallery of Archetypes in the Appendix.

If you do not yet have the book, you can gather more information on the role of archetypes in your Sacred Contract by clicking on that link above.

by Carolyn Myss