Tuesday, October 3, 2017

SEEKING A NEW IDENTITY IN A COMPLEX WORLD



BLOG OCTOBER 2017




This blog is celebrating all those born after October 21st. All those SCORPIOS that are identified as water signs in the Astrological world.

C. G. Jung studied most if not all the esoteric sciences that have been evolving over the past many thousands of years before Christianity. He not only studied the Chinese I-Ching, the Astrological charts, the Hindu mythology, but also created the idea of the Collective Unconscious and the Arquetypes.

We moderns may call this the “INNER-NET” as Caroline Myss defined it: “a high speed interconnected psychic network that links every human being through a vast system of Archetypes.” (Archetypes, 2013). Unfortunately for us (the public) the Myths and Stories that define those Archetypes are no longer helping us to define who we are.

In the past, people could clearly define themselves as part of a tribal collective or being a Hindu, a Christian, a Muslim, an Indian, a Chinese, a Tibetan, a white or black person, a man or woman and so on. Now it is not a clear indication that those labels (although still in use) are really defining a person. Many rely on the modern, contemporary psychology or rely on the ‘political correctness’ that the media is presenting us daily on TV, social media and the internet.

This new search for one’s identity is now being reflected in many countries where each person, group, association or political party is promoting differing identities based on old patterns and seeking freedoms and ‘liberation’ from the majority.

One major example is the current independist vote in Catalonia, Spain. This mainly illegal and anti- constitutional move is being criticised by the European Union and the Spanish democratic government as the most blatant mockery of the democratic process and totally illegal.

Similar events are being developed in many other countries that are not in line with free and fair votes but are doing what they please. The old democracy is failing to get the full approval of many people around the world and promoting a new struggle for change and identity.


NEUROSIS IN OUR TIMES

For psychotherapists working today, it is worth re-reading Freud’s book “Civilisation and its Discontents” published in 1929. And the new book by OSHO “Enlightenment is Your Nature: On the Neurosis of Becoming Human”, published in 2017.

The authors are from different backgrounds but both have made a major impact on the world. Freud a Jewish conservative from Austria developed the new psychoanalysis and Osho Rajneesh, born in India and became a master guru at the age of 21, established the most advanced spiritual and psychotherapy centre in Puna, India that is very active today, even after his death in 1990.

Freud and Osho have given the same message to the world and that is that the Neurotic phenomenon plaguing most people today is mainly because we cannot tolerate the total obedience to the same rules created by society to protect us from violence, evil and injustice. However, Osho has given a new interpretation: our fragmented and split personality is struggling against the “shoulds” of socially prescribed rules and the “wants” of the heart. The mix of words, feelings and thoughts and objects are creating major misunderstandings among people that need to be balanced by spiritual preparation like meditation and awareness training.





Freud wrote the following in “Civilization and Its Discontents”:

In this book, Sigmund Freud enumerates what he sees as the fundamental tensions between civilization and the individual. The primary friction, he asserts, stems from the individual's quest for instinctive freedom and civilization's contrary demand for conformity and repression of instincts. Freud states that when any situation that is desired by the pleasure principle is prolonged, it creates a feeling of mild contentment. Many of humankind's early instincts, such as the desire to kill and the craving for sexual gratification, are considered bad to the well-being of a human community. As a result, civilization creates laws that prohibit killing, rape, and adultery, and it implements severe punishments if these rules are broken. Thus, our possibilities for happiness are restricted by the law. This process, argues Freud, is an inherent quality of civilization that gives rise to perpetual feelings of discontent among its citizens.

The third chapter of the book addresses a fundamental paradox of civilization: it is a system that we have created to protect ourselves from unhappiness, and yet it is our largest source of unhappiness. People become neurotic because they cannot tolerate the frustration which society imposes in the service of its cultural and religious ideals. Freud points out that advances in science and technology have been, at best, a mixed blessing for human happiness. Although some states (like the USA) guarantee people the freedom to pursue happiness. However, the laws of civilization serve to circumvent the natural processes and feelings of human development and eroticism. It is no wonder then, that this repression could lead to discontent among civilians.

Here is a resume of Osho’s book: “The Fundamental Difference Between Psychology, Therapy, and Meditation”

Soon after he first settled in Pune and a community of seekers had begun to gather around him, Osho began to integrate new Western therapeutic approaches into his work. Known broadly as 'Humanistic Psychology Movement,' these methods had evolved in the West as a response to the limitations of Freudian "talk therapy" and B. F. Skinner's behaviourism.

Osho combined a wide variety of these therapy groups and processes, as stepping stones, with his revolutionary ‘active meditation techniques’, which soon earned the community a reputation as the world's finest growth and therapy centre. It attracted those in search of personal transformation, some of the most innovative therapists and bodyworkers in the West, and people interested in meditation. Osho worked closely with both therapists and group participants to ensure that these offerings were in tune with his vision of a psychology that aims not to restore people to the functional neurosis society defines as “normal,” but to open the doors to a radical transformation of consciousness.

This book, “Enlightenment is Your Nature”, lays out Osho’s approach as he explains that therapy is used only as a cleansing process, that it is only a preparation for meditation. In his vision, therapy has a different function from that used in the “outside world” where therapists and counsellors try to bring the person back into the mind so they can function efficiently in society. Instead, Osho uses therapy only to prepare the ground, cleaning out the weeds of neurosis to plant the flowers of meditation. Rather than trying to "fix" the neurotic mind, the person is supported to be courageous enough to take a step beyond the mind – and that happens through meditation.

It is not against the mind, either. It recognizes the mind as a useful tool in navigating through everyday life and many of its everyday challenges. But meditation is the key to being able to use the tool of the mind as a servant, rather than being a slave to all its moods, "problems" and tensions. Meditation is, according to Osho, a process of dropping from the outside into the inside, forgetting the world of objects, the world of thoughts, the world of feelings - and a moment comes when pure consciousness is there, without any content. To know this consciousness is to understand what the psychology of the buddhas is: to rest in the fullness of the inner being. That inner being knows no pathology, no neurosis, no fears no anxiety.

In “Enlightenment is Your Nature”, Osho deconstructs all misunderstandings of what enlightenment is, and offers a view freed from all spiritual and religious beliefs – including the distortions of asceticism and renunciation that have arisen in both Eastern and Western cultures. Taking the reader step by step through the history of how both East and West have approached the mysteries of the human mind and spirituality, he offers a simple science of consciousness and how it works, how we have lost contact with it, how consciousness is related to the mind and the brain. In very clear and scientific terms he shows how one can, through awareness and taking full responsibility for one’s life, go beyond all the belief systems, habits, and superstitions that keep us tethered. That process of awareness and understanding, he says, brings us back to our nature – and that is enlightenment.
Osho claimed that he is the first person who uses therapy, but whose interest is not therapy but meditation, just as it was with Chuang Tzu or Gautam Buddha. They never used therapy because there was no need. People were simply ready, and you could bring the rosebushes without clearing the ground. The ground was already clear.

In these twenty-five centuries man has become so burdened with rubbish, so many wild weeds have grown in his being that using therapy just to clean the ground, take away the wild weeds, the roots, so the difference between the ancient man and the modern man is destroyed.
The modern man should be made as innocent as the ancient man, as simple, as natural. He has lost all these great qualities. The therapist must help him – but his work is only a preparation. It is not the end. The end part is going to be the meditation.




Rajneesh (born Chandra Mohan Jain, 11 December 1931 – 19 January 1990), also known as Osho, Acharya Rajneesh, or simply Rajneesh, was an Indian Guru and leader of the Rajneesh movement. During his lifetime he was viewed as a controversial mystic, and spiritual teacher. In the 1960s he travelled throughout India as a public speaker and was a vocal critic of socialism, Mahatma Gandhi, and Hindu religious orthodoxy.

In 1970 Rajneesh spent time in Mumbai initiating followers known as "neo-sannyasins." During this period, he expanded his spiritual teachings and through his discourses gave an original insight into the writings of religious traditions, mystics, and philosophers from around the world. In 1974 Rajneesh relocated to Pune where a foundation and ashram was established to offer a variety of "transformational tools" for both Indian and international visitors. By the late 1970s, tension between the ruling Janata Party government of Morarji Desai and the movement led to a curbing of the ashram's development.

In 1981 efforts refocused on activities in the United States and Rajneesh relocated to a facility known as Rajneeshpuram in Wasco County, Oregon. Almost immediately the movement ran into conflict with county residents and the state government and a succession of legal battles concerning the ashram's construction and continued development curtailed its success. In 1985, following the investigation of serious crimes including the 1984 Rajneeshee bioterror attack, and an assassination plot to murder US Attorney Charles H. Turner, Rajneesh alleged that his personal secretary Ma Anand Sheela and her close supporters had been responsible. He was later deported from the United States.
After his deportation 21 countries denied him entry, and he ultimately returned to India, and a reinvigorated Pune ashram, where he died in 1990. His ashram is today known as the Osho International Meditation Resort.

Rajneesh's syncretic teachings emphasise the importance of meditation, awareness, love, celebration, courage, creativity, and humour—qualities that he viewed as being suppressed by adherence to static belief systems, religious tradition, and socialisation. Rajneesh's teachings have had a notable impact on Western New Age thought and their popularity has increased markedly since his death.



Monday, August 28, 2017

PSYCHOTHERAPY AT THE CROSSROAD - SEPTEMBER 2017




ALTERNATIVES TO PSYCHOTHERAPY – WHERE ARE THEY NOW?






For the past 60 or 70 years we have experienced (in the Western society) a plethora of therapies with hundreds of techniques of personal growth. We participated in long weekends (some were 24 hours of sleep deprivation), week-long seminars and 30 days intensives with expert facilitators. Therapies flourished in many forms: Psychoanalysis, Kleinian Analysis Rational Emotive therapies, Bioenergetics, Rebirthing, Existential and Humanistic approaches, Gestalt therapy, Postural integration, Voice Dialogue, Rolfing, Psychodrama, Transpersonal Analysis, Archetypal therapies, NLP (neurolinguistics), Psychosynthesis and so on.

The objectives of most of these therapies was to develop a deep sense of Self and an integration of body, mind and spirit to achieve a fully aware individual with a connection to the Universal Oneness.
My own long-term experience and learning was in Gestalt therapy. It developed by Dr. Fritz Perls at Esalen Institute California in the 1960’s. He conducted group seminars, month long workshops and public demonstrations of his unique style of therapy focusing on the “here and now” process. Seeking the integration of Body Mind and Spirit, Fritz made deep studies in Japan about Zen Buddhism, Psychodrama with Moreno in New York, Body work with Ida Rolf and his early training in Psychoanalysis. He enabled his clients (mostly workshop participants) to open their self  to the present awareness and stay honest to their higher Self as a contrast to the rigid, automatic and passive dependent social paradigm in America of the 40’s and 50’s.

The other giants of Holistic Health, as the movement was eventually defined, were: R.D. Laing, the promoter of ‘antipsychiatry’, Alan Watts, the promoter of Zen and Buddhism to the West and Humberto Maturana, the Chilean doctor researching the biology of Cognition. Here are the stories of each as quoted by Wikipedia.

RD Laing ( 7 October 1927 – 23 August 1989)
Laing spent a couple of years as a psychiatrist in the British Army Psychiatric Unit at Netley, part of the Royal Army Medical Corps; conscripted despite his asthma that made him unfit for combat, where he found an interest in communicating with mentally distressed people. In 1953 Laing left the Army and worked at the Glasgow Royal Mental Hospital, becoming the youngest consultant in the country.

In 1956 Laing went on to train on a grant at the Tavistock Institute in London, widely known as a centre for the study and practice of psychotherapy (particularly psychoanalysis). At the time, he was associated with John Bowlby, D. W. Winnicott and Charles Rycroft.

In 1965 Laing and a group of colleagues created the Philadelphia Association and started a psychiatric community project at Kingsley Hall, where patients and therapists lived together. The Norwegian author Axel Jensen contacted Laing at Kingsley Hall after reading his book “The Divided Self”, which had been given to him by Noel Cobb. Jensen was treated by Laing and subsequently they became close friends.

In October 1972, Laing met Arthur Janov, author of the popular book The Primal Scream. Though Laing found Janov modest and unassuming, he thought of him as a 'jig man' (someone who knows a lot about a little). Laing sympathized with Janov, but regarded his primal therapy as a lucrative business, one which required no more than obtaining a suitable space and letting people 'hang it all out’. Later this method became known as “rebirthing”.

Inspired by the work of American psychotherapist Elizabeth Fehr, Laing began to develop a team offering "rebirthing workshops" in which one designated person chooses to re-experience the struggle of trying to break out of the birth canal represented by the remaining members of the group who surround him or her.

Laing and anti-psychiatry

Laing was an important figure in the anti-psychiatry movement, along with David Cooper, although he never denied the value of treating mental distress.

“If humans survive, future men will, I suspect, look back on our enlightened epoch as a veritable age of Darkness. They will presumably be able to savour the irony of the situation with more amusement than we can extract from it. The laugh is on us. They will see that what we call "schizophrenia" was one of the forms in which, often through quite ordinary people, the light began to break through the cracks in our all-too-closed minds.” (R.D. Laing, The Politics of Experience, p. 107)

He also challenged psychiatric diagnosis itself, arguing that diagnosis of a mental disorder contradicted accepted medical procedure: diagnosis was made based on behaviour or conduct, and examination and ancillary tests that traditionally precede the diagnosis of viable pathologies (like broken bones or pneumonia) occurred after the diagnosis of mental disorder (if at all). Hence, according to Laing, psychiatry was founded on a false epistemology: illness diagnosed by conduct, but treated biologically.

Alan Watts(6 January 1915 – 16 November 1973)

Watts attended The King's School, Canterbury next door to Canterbury Cathedral. Though he was frequently at the top of his classes scholastically and was given responsibilities at school, he botched an opportunity for a scholarship to Oxford by styling a crucial examination essay in a way that was read as "presumptuous and capricious."

When he left secondary school, Watts worked in a printing house and later a bank. He spent his spare time involved with the Buddhist Lodge and under the tutelage of a "rascal guru" named Dimitrije Mitrinović who was influenced by Peter Ouspensky, student of G. I. Gurdjieff, and the varied psychoanalytical schools of Freud, Jung and Adler. Watts also read widely in philosophy, history, psychology, psychiatry and Eastern wisdom.

In 1936, aged 21, he attended the World Congress of Faiths at the University of London, heard D. T. Suzuki read a paper, and afterwards was able to meet this esteemed scholar of Zen Buddhism. Beyond these discussions and personal encounters, Watts absorbed, by studying the available scholarly literature, the fundamental concepts and terminology of the main philosophies of India and East Asia.

In his writings of the 1950s, he conveyed his admiration for the practicality in the historical achievements of Chán (Zen) in the Far East, for it had fostered farmers, architects, builders, folk physicians, artists, and administrators among the monks who had lived in the monasteries of its lineages. In his mature work, he presents himself as "Zennist" in spirit as he wrote in his last book, “Tao: The Watercourse Way”. Child rearing, the arts, cuisine, education, law and freedom, architecture, sexuality, and the uses and abuses of technology were all of intense interest to him.

Though known for his Zen teachings, he was also influenced by ancient Hindu scriptures, especially Vedanta, and spoke extensively about the nature of the divine reality which Man misses: how the contradiction of opposites is the method of life and the means of cosmic and human evolution; how our fundamental ignorance is rooted in the exclusive nature of mind and ego; how to come in touch with the Field of Consciousness and Light, and other cosmic principles.

Watts sought to resolve his feelings of alienation from the institutions of marriage and the values of American society, as revealed in his classic comments on love relationships in "Divine Madness" and on perception of the organism-environment in "The Philosophy of Nature". In looking at social issues he was quite concerned with the necessity for international peace, for tolerance and understanding among disparate cultures. He also came to feel acutely conscious of a growing ecological predicament; writing, for example, in the early 1960s: "Can any melting or burning imaginable get rid of these ever-rising mountains of ruin—especially when the things we make and build are beginning to look more and more like rubbish even before they are thrown away?"

Humberto Maturana (1928)

Maturana, along with Francisco Varela and Ricardo B. Uribe, is particularly known for creating the term "autopoiesis" about the self-generating, self-maintaining structure in living systems, and concepts such as ‘structural determinism’ and ‘structure coupling’. His work has been influential mainly in the field of systems thinking and cybernetics. Overall, his work is concerned with the biology of cognition.

Maturana's research interests concerns concepts like cognition, autopoiesis, languaging, zero time cybernetics and structural determined systems. Maturana's work extends to philosophy and cognitive science and even to family therapy. His inspiration for his work in cognition came while he was a medical student and became seriously ill with tuberculosis. Confined in a sanatorium with very little to read, he spent time reflecting on his condition and the nature of life. What he came to realize was that “what was peculiar to living systems was that they were discrete autonomous entities. All the processes that we live are lived in reference to ourselves ... whether a dog bites me or doesn't bite me, it is doing something that has to do with itself." This paradigm of autonomy formed the basis of his studies and work.

Maturana and his student Francisco Varela were the first to define and employ the concept of autopoiesis. Aside from making important contributions to the field of evolution, Maturana is associated with an epistemology built upon empirical findings of neurobiology. Maturana and Varela wrote in their Santiago Theory of Cognition: "Living systems are cognitive systems, and living as a process is a process of cognition. This statement is valid for all organisms, with or without a nervous system." Autopoiesis and Cognition: The Realization of the Living. Dordecht: D. Reidel Publishing Co., 1980.

WHERE ARE THEY NOW?

I am very interested to get feedback and your own thinking about the above question. Writers abound in many books on the topic of psychotherapy. From James Hillman & Michael Ventura “We had 100 years of psychotherapy and the world’s getting worse” (1992), to “Dance of the Ancient One - How the Universe Solves Personal and World Problems” by Arnold Mindell (12013). These are only two books that may be seen as opposite in view, but all seem to state that the MIND is not a “thing”, it is a process: the process of cognition, feelings and it has an identity with life itself.

My own opinion is that Psychotherapy (of any orientation) needs a shaking up, a push past the ‘contemporary’ boundaries of its accepted ‘modern’ ideas; therapy needs to emerge, again, ( as it did in the 50’s and 60’s) to shift the accepted paradigm of healing. Now we need to speak to the new generation of psychotherapists to point out how we are shrinking people into false and forced normality and doing business out of the human pain.





Tuesday, August 8, 2017



THE NEW AGE HAS COME TO AN END

Some 35 years ago, there was an era where I participated in, with great passion and excitement. It was the 70’s and 80’s and the emerging Human Potential Movement. The songs sag; “this is the age of Aquarius!” – the NEW AGE - the time after the wars ended and a new generation of baby boomers begun to explore all aspects of the human possibilities. But like all eras in history, this had also its positive and negative aspects. The positive aspects were the opening of a wide range of existential visions as to what the person in society can accomplish and that will lead to a new freedom from any kind of oppression. It exposed all kind of false beliefs that were kept from the rigid social order of the Victorian era and settled in the morality of the 30’s and 40’s.

As far as the negative aspect are concerned, the New Age left many people traumatised and confused by the many false ‘therapies’, magic solutions to personal problems, self-appointed ‘gurus’ and promises of a new life for all and thus leaving enormous expectations for those seeking change but leaving many perplexed and lost.

The NEW AGE arrived at a time when the world religions, particularly the Christian Church were in a crisis of faith in the West. The youth that experienced the WWII and the Viet Nam wars, lost all trust in the establishment. The New Age generation’s motto was:” Make Love Not War!”  They embraced the Oriental spiritual principles that did not place God as a single powerful entity. The Oriental spiritual practices offered a different point of view of what it is to be human. They promoted individual responsibility, all-inclusive and universal connection with spirit, the possibility of other entities ‘out there’ and the importance of personal growth to discover the whole person: body – mind- soul.

Over the many years of the human potential movement that spanned the Western world, we witnessed an emergence of such centres like Esalen Institute in California, the residence of Fritz Perls that pioneered Gestalt therapy. There were seminars by Abraham Maslow, Body work by Ida Rolf, and many others. Many more ‘schools’ opened across USA and Canada first and then in the rest of the Western world later. Some of the leaders were really change agents and some were of dubious quality. There was such a great response to these centres of wisdom that we witnessed ‘gurus’ from India, enlightened teachers form the East teaching meditation and yoga skills. Astrology seminars reaching a wide public by way of TV, Tarot readers, inner awakening groups, encounter groups and so on.
Over time, many of these “schools” degenerated into cult- like groups that created untold damage to the naïve members that followed those false leaders who promoted extra-terrestrial contacts, rebirthing, mind control and even suicidal events.

Today most of the authentic institutes that were at the cutting edge of human transformation and development no longer are the old ‘outsiders’ of the mainstream education but have adapted the academic models of teaching. Many have aligned themselves to University programmes that offer the standard diplomas and master’s degrees. These pseudo-schools depend largely on government grants and must follow the mainstream University course requirements and thus losing the freedom of exploration of new ideas.

Therefore, the NEW AGE era with all the utopian ideas has ended. Today most courses are offered on line with little or no human contact. Here is what the Wikipedia is writing about this phenomenon:
“As a form of Western esotericism, the New Age drew heavily upon many older esoteric traditions, in particular those that emerged from the occultist current that developed in the eighteenth century. Such prominent occult influences include the work of Emanuel Swedenborg and Franz Mesmer, as well as the ideas of Spiritualism, New Thought, and Theosophy. Many mid-twentieth century influences, such as the UFO religions of the 1950s, the Counterculture of the 1960s, and the Human Potential Movement, also exerted a strong influence on the early development of the New Age. Although the exact origins of the phenomenon remain contested, it is agreed that it developed in the 1970s. It expanded and grew largely in the 1980s and 1990s, in Europe and within the United States. By the start of the 21st century, the term "New Age" was increasingly rejected within this milieu, with some scholars arguing that the New Age phenomenon had ended.

Despite its highly eclectic nature, a number of beliefs commonly found within the New Age have been identified. Theologically, the New Age typically adopts a belief in a holistic form of divinity which imbues all the universe, including human beings themselves. There is thus a strong emphasis on the spiritual authority of the self. This is accompanied by a common belief in a wide variety of semi-divine non-human entities, such as angels and masters, with whom humans can communicate, particularly through the form of channelling. Typically viewing human history as being divided into a series of distinct ages, a common New Age belief is that whereas once humanity lived in an age of great technological advancement and spiritual wisdom, it has entered a period of spiritual degeneracy, which will be remedied through the establishment of a coming Age of Aquarius, from which the milieu gets its name. There is also a strong focus on healing, particularly using forms of alternative medicine, and an emphasis on a "New Age science" which seeks to unite science and spirituality.
Those involved in the New Age have been primarily from middle and upper-middle-class backgrounds.

The degree to which New Agers are involved in the milieu varied considerably, from those who adopted many New Age ideas and practices to those who fully embraced and dedicated their lives to it. The New Age has generated criticism from established Christian organisations as well as modern Pagan and indigenous communities. From the 1990s onward, the New Age became the subject of research by academic scholars of religious studies.”

Today we are filled with technological tools that give us all the information needed to make a more accurate and well researched data about the many beliefs promoted by the New Age leaders. People interested in spiritual matters, inner work, mindfulness can access webinars, eBooks and on-line courses available at a small cost. There is also plenty of good research available about the effectiveness and value of the various esoteric ideas, beliefs and practices.

One current book that I recommend reading (Amazon.com) deals with a new or different way of dealing with personal growth. That book is entitled “Soulcraft: Crossing the Mysteries of Nature and Psyche” by Bill Plotkin.

SOULCRAFT  – THE NEXT STEP IN CONTEMPORARY PSYCHOTHERAPY

My reflections, this month, are based on my own experiences, personal observations and research about the New Age movement in Canada and USA. It all began in the 1960’s when I graduated in Psychology and later with a Master’s in Social work. In 1973, I graduated from the 3-year course in Gestalt therapy in Toronto, Canada. At that time, I became totally immersed in the New Age movement as all my colleagues were. I visited many of the growth centres and institutes in California, attended a week encounter group in New York, travelled to Sonora Mexico in search of the wise Yaki Indian mentioned by Carlos Castaneda, visited 15 alternative communities all over the world and established several training institutes and gestalt groups in Australia.

These experiences, over 40 years, helped me to discover my own and the Western world’s paradigm shift that became to me an integration of science and soul. The book on Soulcraft, by Bill Plotkin is mapping the future of psychotherapy. We no longer can help anyone if we do not include the SOUL and SPIRIT in our work. There is an emerging need to co-create and develop a clear ecological awareness to save humanity and the planet Earth.

The new and emerging technologies help us to understand clearly the scientific facts of human growth and at the same time bring a new ‘shadow’ side. This shadow aspect is evidenced in the commercialism of everything, corrupt political leadership and economic growth for growth's sake.

However, it is evident now that the major scientific discoveries in astronomy, medicine, psychology and soul work are directing the new paradigm towards the acceptance of the most fundamental fact: that the Universe and the individual are co-dependent and co-creative. This paradigm is supporting the principle of SOULCRAFT. See my previous blog post for details.


“Knowledge is doomed if we cannot understand that knowledge alone is recursive, and harbours the seeds of its own destruction, if taken to extreme”

Neil Rush, Parabola, 2017






                                      “Make Love Not War”: Hippies 1970’s












 By the late 1980s, some publishers dropped the term "New Age" as a marketing device. In 1994, the scholar of religion Gordon J. Melton presented a conference paper in which he argued that, given that he knew of nobody describing their practices as "New Age" anymore, the New Age had died. In 2001, Hammer observed that the term "New Age" had increasingly been rejected as either pejorative or meaningless by individuals within the Western cultic milieu. He also noted that within this milieu it was not being replaced by any alternative, and that as such a sense of collective identity was being lost.





Friday, June 2, 2017

SOULCRAFT AS PSYCHOTHERAPY JUNE & JULY, 2017



THE NEXT DEVELOPMENT IN THERAPY – SOULCRAFT

In the last blog, I was describing the amazing research about the subconscious mind. The evidence points to the fact that all emotions are contained in the subconscious. Ordinary contemporary psychotherapy may have methods for ‘releasing’ feelings resulting in some positive effects, but the emotions that are repressed are still left incomplete and still affect our behaviour throughout life.

In the 1980’s there was a huge evolution of the of experiential therapies that introduced ‘emotional release’ as a path to healing. However, instead of freeing emotions, many of these therapies promoted a co-dependence between the therapist (guru) and the client.

Feeling the pain of a damaged liver is not curing it. The same principle goes with emotional healing. Painful emotions still are relegated to the deeper levels of our being. That is the evidence presented in the book I mentioned in our previous blog by Frank Wright: Emotional Healing, (1995)1.

Another very useful book on this topic is by my good friend and colleague Dr. Leslie Greenberg: Emotion Focused Therapy, (2002)2. Leslie trained with me at the Toronto Gestalt Institute and is a professor at York University in Toronto, Canada.

Both books are extremely useful in formulating therapeutic strategies to emotional healing. Yet, none is mentioning the importance of soul work. Lately there is a new methodology coming that explores the inner or deeper work called SOULCRAFT.




WHAT IS SOULCRAFT?

I found this word coined by Bill Plotkin in his book: Nature and the Human Soul – Cultivating Wholeness & Community in a Fragmented World. (2008)3. Bill is describing clearly what I was teaching or attempting to teach, in our gestalt therapy training groups. For years I was advocating the importance of soul and spirit in the training curricula of gestalt therapy.

I experienced my own soul journey or soul initiation by early exploration of Buddhist teachings, Tibetan wisdom, Zen meditation, Kundalini yoga and reading and listening to tapes by Allan Watts, Gurdjieff, Osho, and  the Chinese wisdom of the I-Ching. I also explored the effects of peyote in Mexico when I followed the path of Carlos Castaneda and his conversations with the Yaki elder Don Juan.

At that time, I was not aware that I was creating my own initiation journey of the soul. I was also very fortunate in my role as lecturer at the University of Queensland in Australia, to be able to have a six months sabbatical every three years of teaching. That opportunity enabled me to take trips to many countries to do my studies and research. My upcoming book is about my travels to fifteen alternative communities around the world in 1985. That was a culmination of my experiences to develop my soul. I will have the book available in the coming year.

Here I want to add the article that comments about SOULCRAFT by Bill Platkin. I suggest you purchase his book and get on that journey when you can.











SOULCRAFT vs. PSYCHOTHERAPY

Adapted from Bill Plotkin, Nature and the Human Soul: Cultivating Wholeness and Community in a Fragmented World (New World Library, 2008).

When a woman or man has embarked upon the journey of soul initiation (a rare pursuit in the contemporary world), the primary focus ought to be soulcraft, not psychotherapy. Psychotherapy itself will not support the encounter with soul. Therapy, in fact, might distract from soul. For people in an emotional healing process, or in need of one, soulcraft might be dangerously counter-therapeutic. For those on the journey of soul initiation, on the other hand, soulcraft might be appropriately and beneficially counter-therapeutic.

I’m defining psychotherapy here as interpersonal practices aimed at helping the conscious self (the ego) improve its adjustment to its social world and its emotional life. The goal of psychotherapy, in this sense, is ego-growth, a personality more in touch with itself emotionally and viscerally, more centered and calm, less conflicted in its social relationships, more capable of empathy and intimacy, and more secure economically and professionally. These goals are valid and important, especially in the psychological stage of early adolescence I call the Oasis.  (By “psychological adolescence,” I don’t mean an age range, but a developmental stage that most Western people never grow beyond.) These goals of psychotherapy are also important anytime later in life when we need to develop the personality’s foundational capacities or to address emotional meltdowns or relational cul-de-sacs. Ego-growth is important and foundational to our spiritual development in both the underworld (soul) and upper-world (Spirit) senses of spiritual.

But psychotherapy itself (again, as I’m defining it here) does not help us penetrate the veil of the often-illusory life of the everyday middle-world, nor does it develop our relationship with the transpersonal mysteries of soul and spirit. Psychotherapy, when successful, helps us interpersonally and intra-personally, but it does not directly support us to become transcultural visionaries who can help change the world and support the Great Turning from egocentric to ecocentric culture. As James Hillman and Michael Ventura audaciously put it in the title of their 1993 book, “We’ve Had a Hundred Years of Psychotherapy and the World’s Getting Worse.” 

This is, of course, not to say or imply that psychotherapy has no value. Given egocentric society’s multiple obstacles to successful ego-growth, psychotherapy is needed now more than ever. But the goals of a soulcentric psychotherapy are not job satisfaction or improved adjustment to a pathological society, but, rather, refined social and emotional skills and enhanced personality-level authenticity - the goals of the Oasis - which provide the foundations for the soul-rooted development of later stages.
But Hillman and Ventura are making an additional point. Psychotherapy, no matter how effective it might be, has clearly not been enough to make the world a better place. Indeed, while the popularity of psychotherapy increased exponentially during the course of the twentieth century, the world got dramatically worse. It’s likely in fact that egocentric psychotherapy has contributed to the degradation of the world by encouraging a focus on narrowly defined personal needs rather than the greater world’s urgent needs. Sometimes and in some ways, psychotherapy has encouraged narcissism.

Hillman and Ventura suggest - and I agree with them - that often the most effective therapy is active involvement in making the world a better place through volunteer service. Not only does service work contribute to a better world, it also engenders better, healthier people.

Service work contributes to psychological health in at least three ways. First, it provides a respite from the self-obsession encouraged by therapy. Second, it builds self-esteem through the experience of being useful, helpful, and a part of a meaningful effort larger than one’s own life. Third, if it is true - as many have come to believe - that our emotional troubles are at least in part, and maybe substantially, sourced in our recognition on some level that our world is threatened, then service work promotes us to being part of the solution. When we engage in activities that address a significant problem, we feel better (and less helpless), and usually right away.

Egocentric psychotherapy does not consider social, political, or environmental activism to be a therapeutic intervention. But it is.

Soulcraft, however, takes yet another step beyond therapy in that soulcraft, when successful, engenders initiated adults - actively engaged visionaries of cultural renaissance - and in that the efforts of initiated adults are our primary hope for creating an ecocentric and soulcentric society, then soulcraft (by whatever name) is one of the cultural practices we need in order to make the world a better place. Life-enhancing social transformation is not often facilitated by well-adjusted conformists but, rather, by actively engaged visionaries who are both sad and angry about the state of our world, and who are also deeply hopeful as they create and implement new cultural forms — new ecocentric ways of doing business, healthcare, education, art, architecture, agriculture, energy production, politics and government, psychotherapy, and soulcraft.

Unlike psychotherapy, soulcraft’s aim is neither for nor against saving our marriages or facilitating our divorces, cultivating our social skills or friendships, enhancing performance or enjoyment in our current careers, raising economic standing, ending our depressions, helping us understand or express our feelings, gaining insight into our personalities or personal histories, or even making us what we would normally call “happier.” Any one of these outcomes might result from soulcraft, but they are not its goal.

The goal of soulcraft is to help people cultivate the relationship between their ego and their soul. This is underworld business —  business that might, at first, make our surface lives more difficult or lonely, or less comfortable, secure, or happy. Soulcraft practices prepare the ego to abandon its social stability and psychological composure and to become an active, adult agent for soul as opposed to its former role as an adolescent agent for itself.

Soulcraft can be counter-therapeutic because it often involves - even requires - dissolution of normal ego states, which can traumatize people who have fragile or poorly developed egos, thereby further delaying, impeding, or reversing basic ego development and social adjustment. A good foundation of ego growth - through psychotherapy or otherwise - is required if soulcraft practice is going to realize its ultimate promise of cultural evolution and soulful service to community. A well-balanced ego is the necessary carrier of the gift of soul.

Soulcraft at the wrong time can undermine the ego’s viability. Shadow work, for example, which helps us recover rejected parts of ourselves, may not be the best idea for people in the early stages of recovery from substance addictions, sexual abuse, or other emotional traumas. A vision quest would not be advisable for a clinically depressed person. The soulcraft use of entheogens, even if they were legal, would not be wisely recommended to children, most teenagers, or others with poor ego boundaries.

At the same time, psychotherapy can interfere with soulcraft. To move closer to soul, an initiate might need to leave a relationship, job, home, or role. Some therapists might discourage such changes, fearing an abdication of “adult responsibilities,” a lost opportunity for deepened intimacy, or economic self-destruction. Or a psychotherapy client ready for a soul-uncovering exploration of her core or sacred wound might be counselled — especially by a cognitive-behavioral therapist — that such a journey is unnecessary. Some soulcraft practices – wandering alone in wilderness, practicing the art of being lost, or a solo vision quest — may be deemed nontherapeutic, too dangerous, or even suicidal. Or an egocentric therapist might discourage efforts toward soul-rooted cultural change, thinking his client is merely projecting personal problems onto the outer world.

Although sometimes therapists would be wise to counsel against soulcraft work, at other times, if the individual is ready for the descent or if a sacrifice, psychological dying, or social-cultural risk is necessary to encounter or embody the soul, then such counsel would impede the journey of soul initiation. Without an appreciation of the soul’s radical desires, psychotherapy can interfere with psychological and spiritual maturation and promote a non-imaginative normality that merely supports people to be better-adapted cogs in a toxic consumer-capitalist society.

Malidoma Somé , an African shaman of the Dagara people, gives us an extreme example of how therapy and soulcraft goals can diverge. When Dagara boys undergo their initiation ordeals, the people of the village realize that a few boys will never return; they will literally not survive.  Why would the Dagara be willing to make such an ultimate sacrifice? For the boys who die, this is certainly not a therapeutic experience. Although the Dagara love their children no less than we do, they understand, as the elders of many cultures emphasize, that without vision - without soul embodied in the lives of their men and women - the people shall perish. And, to the boys, the small risk of death is preferable to the living death of an uninitiated life. Besides, when we compare Dagara society with our own, we find that an even greater percentage of our teenagers die - through suicide, substance abuse, auto accidents, gang warfare, and military service - in their unsuccessful attempts to initiate themselves. For the Dagara, a few boys perish while the rest attain true adulthood. For us, a larger portion of teens perish and very few ever attain true adulthood. Which approach is more barbaric?






[1] Frank Wright: Emotional Healing, (1995)Inner World Pub.
[2] Leslie Greenberg, Emotion Focused Therapy, (2002)
[3] by Bill Platkin, Nature and the Human Soul – Cultivating Wholeness & Community in a Fragmented World. (2008)3

Monday, May 8, 2017

THE SUBCONSCIOUS MIND




THE SUBCONSCIOUS MIND – WHAT IS IT?

In the previous blog post we discovered one important ‘tool’ that every psychotherapist needs to learn and utilise and that is the concept of emotional healing. We defined “Emotional Healing” as an alternative method of doing positive therapy. The deeper events in our lives are deposited in our subconscious mind and that is where we are going in this post.

What is the subconscious mind anyway?

This theoretical concept is well known in all the therapy books but we are not very clear how it works as a healing tool. Freud, Jung and other writers in this area claim that over 80% of out (nonphysical) activity goes on subconsciously. “Sub” means under or beneath and “conscious” means awareness. Therefore, it is evident that we do not know or are not aware what is going on in our inner life and yet we do have a ‘feeling’ that there is a wealth of opportunities to tap in that ‘treasure bowl’ of information and able to heal ourselves.

Since we live in a conscious world, we are focussing mainly on the world that our senses receive: we see, hear, taste, smell and touch. The modern analogy of the subconscious mind is that of a computer that is full of files and ‘apps’. There is a need to have a total cooperation between the operator and the computer to enable the proper function of the work being done. That is the same with the self and the unconscious process that requires cooperation that connects the conscious and subconscious mind working together.

So, to be an effective therapist we need to be in tune with the subconscious and know that this place is situated in the emotional side of the person while the conscious side is mainly concerned with the logical or cognitive side. Both, positive and negative emotions are stored in the subconscious. No amount of ‘cognitive’ therapy will bring deep positive results.

However, we must understand the structure underlying the subconscious process or have a clear ‘model’ of our emotional ‘software’. One such comprehensive concept of this model is found in the ENNEAGRAM. I find that the Enneagram is a wonderful tool to be able to understand the basic functions of the subconscious mind by giving us a framework for describing the emotional connection and our self. It is called the BASIC PRESONALITY TYPES.





What is the Enneagram?

Enneagram (from the Greek words ἐννέα(ennéa, meaning "nine") and γράμμα (grámma, meaning something "written" or "drawn"), is a model of the human psyche which is principally understood and taught as a typology of nine interconnected personality types(see diagram above). Although the origins and history of many of the ideas and theories associated with the Enneagram of Personality are a matter of dispute, contemporary Enneagram understandings are principally derived from the teachings of Oscar Ichazo and Claudio Naranjo. Naranjo's theories were partly influenced by some earlier teachings of G. I. Gurdjieff.

The origins and historical development of the Enneagram of Personality are unclear.. Some writers have suggested that similar ideas to the Enneagram of Personality are found in the work of Evagrius Ponticus, a Christian mystic who lived in 4th century Alexandria. Evagrius identified eight  (logismoi) "deadly thoughts" plus an overarching thought he called "love of self". Evagrius wrote, "The first thought of all is that of love of self (philautia); after this, come the eight. In addition to identifying eight deadly thoughts, Evagrius also identified eight "remedies" to these thoughts. He was not aware that he was referring to our inner feelings.

G. I. Gurdjieff (see book:"Life Is Real Only Then, When 'I Am")  is credited with making the Enneagram figure commonly known. He did not, however, develop the nine personality types associated with the Enneagram. Oscar Ichazo[1] is generally recognized as the principal source of the contemporary Enneagram of Personality. Ichazo's "Enneagon of Ego Fixations", together with several other dimensions of personality mapped on the Enneagram figure, forms the basis of the Enneagram of Personality. The Bolivian-born Ichazo began teaching programs of self-development in the 1950s. His teaching, which he calls "Protoanalysis", uses the Enneagram figure among many other symbols and ideas. Ichazo founded the Arica Institute which was originally based in Chile before moving to the United States and coined the term "Enneagram of Personality".

Claudio Naranjo[2] is a Chilean-born psychiatrist who first learned about the Enneagram of Personality from Ichazo at a course in Arica, Chile. He then began developing and teaching his own understanding of the Enneagram in the United States in the early 1970s, influencing other numerous authors, including Helen Palmer[3], Don Richard Riso, Richard Rohr and Elizabeth Wagele,[4] who also began publishing widely read books on the Enneagram of Personality in the 1980s and 1990s. (See the Enneagram figure depicted below).

The Enneagram figure is usually composed of three parts; a circle, an inner triangle (connecting 3-6-9) and an irregular hexagonal "periodic figure" (connecting 1-4-2-8-5-7). According to esoteric spiritual traditions, the circle symbolizes unity of mind and emotion. The inner triangle symbolizes the "law of three" and the hexagon represents the "law of seven" (because 1-4-2-8-5-7-1 is the repeating decimal created by dividing one by seven in base 10 arithmetic).

The table of the nine types is a comprehensive description how our relationship of conscious and subconscious is interconnected. The table below gives the principal characteristics of the nine types along with their basic relationships. This table is based on the book “Understanding the Enneagram: The Practical Guide to Personality Types” (revised edition) by Don Richard Riso and Russ Hudson.
One of the methods that is useful in emotional healing is the application of the Enneagram in situations of emotional abandonment so common experienced by children.

Emotional abandonment is a subjective emotional state in which people feel undesired, left behind, insecure, or discarded. People experiencing emotional abandonment may feel at loss, cut off from a crucial source of sustenance that has been withdrawn, either suddenly, or through a process of erosion. In a classic abandonment scenario, the severance of the emotional bond is unilateral, that is, it is the object of one’s attachment that has chosen to break the connection. Feeling rejected, which is a significant component of emotional abandonment, has a biological impact in that it activates the physical pain centres in the brain and can leave an emotional imprint in the brain’s warning system. The diagram below describes the nine subconscious 'strategies' ( I call feelings) that people tend to develop in dealing with their inner subconscious events.


THE ENNEAGRAM FIGURE:


Basic characteristics of each number and emotional fixations:




One of the most known exponents of the Enneagram and Gestalt therapist made a significant contribution to the healing of the whole person. Here we introduce Dr. Claudio Naranjo.



Claudio Naranjo.

After being graduated as a medical doctor in 1959, Naranjo was hired by the University of Chile medical school to form part of a pioneering studies centre in medical anthropology (CEAM) founded by Franz Hoffman. At the same time, he served his psychiatry residency at the University Psychiatry Clinic under the direction of Ignacio Matte Blanco.

Involved in research on the effects of the dehumanization of traditional medical education, Naranjo travelled briefly to the United States during a mission assigned by the University of Chile to explore the field of perceptual learning.

In the 1960s, Claudio Naranjo introduced ibogaine and harmaline into psychotherapy as a "fantasy enhancing drug."

Richard Evans Schultes asked Claudio Naranjo to make a special journey by canoe up the Amazon River to study yage with the South American Indians. He brought back samples of this drug and published the first scientific description of the effects of its active alkaloids.

After another period at the University of Chile Medical School's Centre of Medical Anthropology Studies and at the Instituto de Psicología, Aplicada Naranjo returned once again to Berkeley and to IPAR, where he continued his activities as a research associate. It was during this period that he became an apprentice of Fritz Perls and part of the early Gestalt Therapy community, where he began conducting workshops at Esalen Institute as a visiting associate. He eventually became one of Perls' three successors, along with Jack Downing and Robert Hall.

In the years that lead up to his becoming a key figure at Esalen, Naranjo also received additional training and supervision from Jim Simkin in Los Angeles and attended Sensory Awareness workshops with Charlotte Selver. He became Carlos Castaneda's[5] close friend and became part of Leo Zeff's pioneering psychedelic therapy group (1965–66).

In 1969, he was sought out as a consultant for the Education Policy Research Centre, created by Willis Harman at Stanford Research Institute. His report as to what happens in the domain of psychological, emotional and spiritual techniques in vogue, was applicable to education later became his first book, “The One Quest”. During this same period, he co-authored a book with Robert Ornstein on meditation. Also, an invitation from Ravenna Helson to examine the qualitative differences between books representative of the "Matriarchal" and "Patriarchal" factors lead to his writing “The Divine Child and the Hero”.

The accidental death of his only son in 1970 marked a turning-point in his life. Naranjo set off on a six-month pilgrimage under the guidance of Oscar Ichazo to a spiritual retreat in the desert near Arica, Chile, which he considers the true beginning of his spiritual experience, contemplative life and inner guidance.

After leaving Arica, he began teaching a group that included Gestalt trainees and friends. This Chilean group, which began as an improvisation, took shape as a program and originated a non-profit corporation called the SAT Institute. These early years of the SAT Institute were implemented by a series of guest teachers, including Zalman Schachter, Dhiravamsa, Ch'u Fang Chu, Sri Harish Johari, and Bob Hoffman.

In 1976 Naranjo[6] was a visiting professor at the Santa Cruz Campus of the University of California for two semesters and later intermittently at the California Institute of Asian Studies. He also began to offer workshops in Europe, refining aspects of the mosaic of approaches in the SAT program. Naranjo now lives in Brazil and conducts SAT meetings around the world.

Conclusion

HERE IS A LIST OF ENNEATYPES: WHICH ONE IS YOU?

1 THE REFORMER
The Rational, Idealistic Type: Principled, Purposeful, Self-Controlled, and Perfectionistic
 
2 THE HELPER
The Caring, Interpersonal Type: Generous, Demonstrative, People-Pleasing, and Possessive

3 THE ACHIEVER
The Success-Oriented, Pragmatic Type: Adaptable, Excelling, Driven and Image-Conscious
 
4 THE INDIVIDUALIST
The Sensitive, Withdrawn Type: Expressive, Dramatic, Self-Absorbed, and Temperamental

5 THE INVESTIGATOR
The Intense, Cerebral Type: Perceptive, Innovative, Secretive, and Isolated
 
6 THE LOYALIST
The Committed, Security-Oriented Type: Engaging, Responsible, Anxious, and Suspicious

 7 THE ENTHUSIAST
The Busy, Fun-Loving Type: Spontaneous, Versatile, Acquisitive, and Scattered

8 THE CHALLENGER
The Powerful, Dominating Type: Self-Confident, Decisive, Wilful, and Confrontational
 
9 THE PEACEMAKER
The Easy-going, Self-Effacing Type: Receptive, Reassuring, Agreeable, and Complacent


EMOTIONAL MAP WITHIN THE BODY- research reveals the subconscious!

A new study by Finnish researchers published in the Proceedings of the National Academies of Sciences, suggests that our emotions do indeed tend to influence our bodies in consistent ways.
Across five experiments, 701 participants “were shown two silhouettes of bodies alongside emotional words, stories, movies, or facial expressions. They were asked to colour the bodily regions whose activity they felt increasing or decreasing while viewing each stimulus.”
The emotions were generated by having the subjects read short stories or watch movies. On a blank, computerized figurine, they were then asked to colour in the areas of their body where sensations became stronger (the red and yellow) or weaker (blue and black) when they felt a certain way. (Atlantic Daily). They clearly can be related tothe Enneagram.





[1] Ichazo, Oscar (1982). Interviews with Oscar Ichazo. Arica Press.
[2] Naranjo, Claudio (1994). Character and Neurosis: An Integrative View.
[3] Palmer, Helen (1991). The Enneagram: Understanding Yourself and Others in Your Life. HarperSanFrancisco
[4] Riso, Don Richard; Hudson, Russ (1999). Wisdom of the Enneagram. Bantam
[5] The Teachings of Don Juan: A Yaqui Way of Knowledge, 1968.
[6] Naranjo, Claudio. The Healing Journey. Pantheon Books

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