This is one in a series of posts with brief notes on healing, awakening, and personal things. These are more spontaneous and less comprehensive than the regular articles. Some may be a little rantish. And some may be made into a regular article in time.
AWAKENING MAKES (OUR OWN) SEPARATION CONSCIOUSNESS MORE PAINFUL
Separation consciousness is inherently painful.
And when there is some awakening in our system, it becomes even more painful. The gap and contrast seems to bring the pain up and make us more acutely aware of it.
Why do many struggle during parts of the awakening process? One reason is that what’s left of the separation consciousness comes up, and that we feel the pain of it more acutely.
In our western culture, we often have the idea that there is nature and us, and animals and us. We see ourselves apart from nature.
The obvious reality is that we are nature. Everything we are – as individuals and collectively – is a product of the evolution of this universe and this planet. It’s all, including our cities and civilization, emerging from the universe and this planet. As Carl Sagan said, we are the local eyes, ears, thoughts, and feelings of the universe. We are the universe locally bringing itself into consciousness.
Why is this important? Seeing ourselves as separate from nature allows for mindless destruction of nature, and it also alienates us from the parts of us we see as more nature – our body, feelings, instincts, sensuality, sexuality, and so on.
To the extent we see ourselves as nature, feel ourselves as nature, and live as part of nature, we are more likely to care for the Earth, future generations, and embrace and find comfort with the more primal parts of ourselves. It also opens for a deep sense of belonging – to all life, to this Earth, to the Universe, to Existence as a whole.
There is nothing new here. Many have pointed this out for a long time. And there is perhaps some general social movement in this direction, but it’s a good reminder.
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I remember reading Nisargadatta talking about two types of karma. Someone was asking, is it true that all the karma of a sage is burnt up? Nisargardatta said “There are two kinds of karma. There is the karma that’s dispelled with spiritual insight, and is dispelled by awakening and spiritual maturity. There is the other kind of karma that’s not dispelled and you have to live it out and reap the benefits or detriments thereof.”
That was the end of the conversation. That sounds clean until it comes to your life. Living through pieces of your karma is not as clean as it may sound. Often, people will have it at some point after their shift, especially when it seems that life is pretty easy, when there is not a whole lot of inner disturbance.
About that time, strangely enough, is often when a huge chunk of subterranean conditioning breaks off and raises into your conscious level. It’s almost like, “OK, now you have enough light, now you have enough stability, now you have enough presence, now you can deal with this. We hid this from you because it would have completely put you under water before, but now you are ready for it.” But “ready for it” doesn’t mean it’s purified and transformed and let go.
“Ready” means you are ready to come as close to the insane asylum as you will ever come as this piece of darkness comes through your system. You can now be tormented in a way that you never imagined you could withstand.
I am not sure what Nisargaradatta referred to when he spoke about the two types of karma. At first, it sounds like the first is the karma of conditioning, and the second is the – to us – more mysterious karma of events.
Adya seems to understand this in a slightly different way.
I wonder if what he means is that some conditioning and issues are seen through and resolve relatively easily as part of the awakening process. They fall away almost without us noticing.
With other conditioning, it’s not so easily. This is the one we, to some extent, have to live out. This may be deeper emotional issues, trauma, and conditioning that needs to come to the surface to be seen, felt, loved, recognized as the divine, and so on. It be a far more tumultuous, confusing, overwhelming, and painful process.
I see them more as parts of the same spectrum than two different things.
In our healing and awakening journey, things in us needs to come up to be met, seen, felt, loved, and recognized as who and what we are. Sometimes, this is relatively easy and even enjoyable. Other times, it can be extreme and beyond anything we thought we would ever experience.
And as Adya suggests, the more extreme version of this seems to often follow a deepening in the awakening. A more open heart and mind means it’s also more open to all the things in us that has been exiled. It’s open to what it previously was closed to.
When that surfaces, it can feel overwhelming and terrifying and it can seem as if it will never end and there is no light on the other side of the tunnel.
This is one of the dark nights we can go through on a healing and awakening journey. I have come to think of it as a dark night of trauma, a period of processing deep individual, ancestral, cultural, and universal trauma.
It’s a necessary part of the healing and awakening process. It clears out parts of us still operating from separation consciousness so they can operate more from reality and oneness.
And it’s a part of the process I have been intimately familiar with over the last several years. It’s been far more challenging than anything I thought I would ever experience. It’s deeply humbling, in a good – and often painful – way. It’s a deeply human process. Since the parts of us surfacing live within separation consciousness and are, in a sense, insane, it can feel like we are going insane.
And, in the bigger picture, it’s an amazing blessing.
Sometimes, strong issues – the ones with a lot of charge to them – may seem isolated and triggered only by rare and very specific situations.
That means we may put it further down on our to-do list for what to work on, and we may assume it’s not relevant to issues that may seem more persistent, pervasive, and perhaps central to our life.
In my experience, it can be very helpful to address strong issues even if they seem isolated and rarely triggered. When they are released, our system has more fluidity and freedom in general. And they are sometimes connected to – or support – the more persistent and pervasive issues, even if we at first may not see how. Sometimes, working on one of them is what pulls the foundation out from under the pervasive issue.
Yes, that’s true. If we get obsessed with the past and only repeat and fuel the stressful stories, we get stuck in the past. We get stuck in our stories about the past.
But there is a reason the mind goes to the past. It goes to traumatic or stressful events in order to seek resolution. It seeks healing. And it will keep going back until it finds it. There is nothing inherently wrong in it. It’s part of the healing process.
If the mind goes back to the past, and we use it to reinforce the painful stories, then the healing process goes no further. But if we relate to it with some kindness and skill, it can be an invaluable opportunity for healing.
Relate to the emotions and stories with kindness, as you would a child in pain. Acknowledge the pain that’s there. Feel the sensations of the emotional pain in the body. Allow it as it is. Find a gentle curiosity about the stressful stories. Listen to what those stories are. Write them down. Examine them. If you are gently, brutally, honest with yourself, are they true? What is more true?
Most approaches to healing and awakening support the natural processes of healing and awakening that seem inherent to us and life.
What are some of the characteristics of the natural healing and awakening process?
For healing emotional issues, one essential is to be brutally honest about our stressful and emotional-issue creating thoughts. Is it really true? What’s the grain of truth in it? What’s more true than the initial thought? Another is to meet the feelings, allow them, perhaps befriend them, perhaps notice them as physical sensations.
For awakening, the essence is perhaps to notice that all content of experience comes and goes, and yet something doesn’t come and go. What experiences happens within and as doesn’t come and go. Perhaps that’s more what we are than any content of experience – like this human self, or any me or I?
These processes often happen organically, although it can take time and the process can get stuck for a while. That’s why some people have developed more structured ways to support these processes.
If the structured approaches are done with sincerity and under guidance of someone with experience, skills, insights, and experience in working through things on their own, then they often work. (If we try to “push” our system to conform to whatever ideas we have about healing or awakening, it can – in the worst case – create more emotional issues and stronger separation consciousness.)
In general, structural approaches to emotional healing mimicthe natural processes of a mind that’s already relatively healed – and one that operates from some sincerity, clarity, insight, and experience – when it relates to and invites in healing for parts of itself.
For awakening, they mimic the processes of an already mostly awake mind to awaken less awake parts of itself.
Here are a few examples:
Emotional healing often involves a shift in how we relate to ourselves and the world. It involves coming to terms with, find peace with, and befriending different aspects of reality. Inquiry (The Work, Living Inquiries) helps us see through stressful beliefs and consciously be a little more aligned with reality. Heart-centered practices like all-inclusive gratitude practices helps us reorient and befriend. Therapeutic tremoring (Tension and Trauma Release Exercises) releases tension out of the body which makes befriending a little easier. Inquiry practices (Big Mind process, Headless experiments) that gives us a glimpse of what we are also invites a shift and reorientation in how we relate to the different aspects of reality.
Emotional healing also involves finding healing for specific emotional issues, and much of what I wrote in the previous section also applies here. Emotional issues are held in place by – among other things – beliefs and identifications, and inquiry can help us see through these. Heart-centered practices (tonglen, ho’oponopono) can help us shift out of the fear-based core of many emotional issues. Therapeutic tremoring helps release the tension out of the body that otherwise fuels emotional issues and stress. Noticing what we are (Big Mind, Headless experiments) can support emotional issues in resolving within this new context.
Awakening is a natural process, although one that doesn’t come to conscious fruition in most people’s lives. It’s supported by most of the traditional spiritual practices. Basic meditation (notice + allow) helps us notice what we are, and helps what we are notice itself. Heart-centered approaches helps us reorient in the way we naturally do in the context of awakening. Inquiry helps us see what’s already more true for us and align more consciously with reality. Inquiry practices like the Big Mind process and Headless experiments gives us a taste of what we are, helps what we are notice itself, and help us explore how to live from this context.
Since divine or energy healing is the approach I mostly explore these days, I’ll say a few words about it separately, and focusing on Vortex Healing which I am most familiar with:
Vortex Healing (VH) also supports the natural healing and awakening processes. Although it’s one of the approaches I have found that’s the most versatile and powerful, and I know very well it works from many experiences channeling for others and receiving, I still don’t have a clear sense of exactly how it works apart from the basics. It uses divine energy and consciousness to invite the body and mind to heal, and to remove energetic structures that allows the divine to temporarily and locally take itself to be separate – and this opens for awakening.
The awakening and healing path is – in my experience – both radical and a middle ground.
It’s radical in that to be thorough…. Our exploration needs to be independent of – and sometimes go against – old patterns and social norms and expectations. It needs to be dogged. We need to be radically honest with ourselves. And it needs to go all the way through even our most basic assumptions about ourselves and the world.
It’s a middle ground in that…. Our approach needs to be sane and grounded, flexible and undogmatic, and inclusive and wholeness oriented. In our healing, we include more and more of our parts as a human being. In the awakening, we find ourselves as that which our daily life experience happens within and as – as it is. Through both, we become thoroughly humanized and often live very ordinary lives.
Our healing and awakening process includes everything, including the radical and the very ordinary. Just like life itself.
What I write here reflects my own orientation and limited experience. I know it can look quite different for others. And that’s part of the richness of life and this particular process.
Here is a very brief point about healing from trauma, and specifically the trauma that’s passed on through generations or through society.
When we are caught up in the trauma, it’s not uncommon to feel like a victim and have a me vs them view. For instance, if trauma was passed on in our birth family, we may – secretly or openly – blame our parents. We see ourselves as victim of their behavior and hangups. (This trauma can be developmental trauma which comes from difficult ongoing dynamics in our childhood.)
A turning point in our healing process can be when we understand that our parents too were traumatized. The trauma has, most likely, been passed on through generations. And it may also be a common trauma in our culture shared by many families to different extent. They were traumatized, lived – or lives – from that trauma, and that traumatized us.
There is a shift from they did it to me to we are all in the same boat.
If anyone is a victim, it’s not just me it’s all of us. (And it’s good to question the idea of victim.)
This doesn’t excuse us from responsibility for our own actions. We are all responsible for our actions. But it does reframe how we understand the situation and – to the extent we take it in – this can be an important part of our own healing process.
This reframing supports our own healing, and it’s also often a product of our healing.
It can also be an indicator to see what’s left of our own healing process. Do I genuinely feel that we are all in the same boat? Or do I go into a me vs them view?
This goes for healing any emotional issue, not just obvious trauma. A part of the healing process is seeing that it’s passed on through generations and the culture. It’s not personal. (Although it appears personal to us when we are identified with it.)
When we work on healing, it can be helpful to differentiate factors that initiate the illness, maintains it, and supports healing from the illness.
These three groups of factors sometimes overlap and sometimes are different from each other. For instance, if we identify healing factors, it doesn’t mean those are the same as the ones initiating or maintaining the illness (although they may be).
Simple vs complex illnesses
When the illness is simple, acute, and relatively well understood, the three types of factors may be more or less the same. I get an infection. It’s maintained by the bacteria. And the healing comes from eliminating the bacteria – either through allowing the body to take care of it or using antibiotics.
When the illness is more complex, chronic, or less well-understood, differentiating the three may be helpful. The maintaining factors may be different from the initiating factors, and we may need to address both. Also, we’ll often need to take a holistic approach and focus on supporting our body in its healing process in any way possible, independent of the specific initiating and maintaining factors.
Not jumping to conclusions
I sometimes see people working in alternative healing modalities confuse these. For instance, with a complex and chronic condition, it can be helpful to work on any emotional issues that create stress and this is one component in supporting the body in healing itself. That, of course, doesn’t mean that any one emotional issue created the illness or was even a (major) component in the onset of the illness. It may be, but it also may not be. We often don’t know, and for healing purposes, we may not need to know.
Similarly, if we know what caused a chronic illness, it doesn’t mean that addressing other things isn’t helpful for the healing. Often, we need to take a holistic approach in supporting the system in healing itself.
My own experience
I am perhaps especially aware of the importance of differentiate these three types of factors because of the chronic fatigue (CFS) I have had at varying levels since my teens.
In my case, the initiating factors may be a combination of genetics, mononucleosis (Epstein-Barr virus), teenage stress (social anxiety), and possibly mold (I lived in a basement apartment). When the CFS returned strongly some years ago, it was likely triggered by another infection (pneumonia) combined with mold and possibly stress.
I am not sure what the maintaining factors are although stress, an overactive flight/fight/freeze (FFF) system, diet, and climate are likely to each play a role.
When it comes to the factors supporting healing, some address possible maintaining factors and some support the body in healing itself.
In the first category, a priority is to remove any Epstein-Barr virus still in the system, reducing stress and supporting the FFF system in normalizing, changing the diet to (mostly) avoid processed foods and foods I have an intolerance to, and – as much as possible – spend time in a sunny, dry, and warm climate.
In the second category, I have found the following helpful: herbal medicine (mostly large doses adaptogens), get plenty of rest and sleep, learn to listen to and take seriously the signals from the body, supporting and strengthening my energy system, and working on any emotional issues creating stress and possibly preventing healing. One of the things I haven’t wholeheartedly focused on yet is detoxing.
There are several answers to this question, partly because meaning is something we create and add to life.
Creation & Maintenance of Trauma
What’s the purpose of the creation and maintenance of trauma?
At an individual level, the main purpose of trauma may be protection. The pain of trauma is an incentive to avoid situations similar to the one initially creating the trauma.
At a collective human level, it’s probably the same. Traumas serve a survival function for our species. When a situation is overwhelming and we feel we can’t cope with it, we create trauma and the pain of the trauma helps us avoid similar situations.
Healing from Trauma
What’s the purpose we find through healing from trauma?
At an individual level, we may get a lot out of exploring and finding healing for our traumas. We obviously learn from the process, we learn how to heal from trauma and perhaps emotional issues in general. We may find we are more mature and humanized. We may be more raw and honest with ourselves and others. We may find ourselves as more real, authentic, and perhaps in integrity. We may have reprioritized and found what’s genuinely important in our life. We may discover the universality of human life and that – even with our individual differences – we are all in the same boat. We may have found a different and more meaningful life path. Our life, in general, may be more meaningful to us. We may have found a deep, raw, and real fellowship with others on a healing path. We may have learned to be more vulnerable with ourselves and others. We may have discovered how the path of healing from traumas fuels, leads into, and perhaps is an integral part of an awakening path. We may discover the deep capacity for healing inherent in ourselves, humans, and life in general.
At a collective level, it’s similar only scaled up and with the extra illumination and richness that comes from the interactions of people with different backgrounds, viewpoints, and experiences. Collectively, we learn about and from healing from trauma. We realize the universality of it, and of our profound capacity for healing. We see that healing from trauma is something we do together and not just individually. We discover that much of what we thought were individual traumas are actually more universal and collective traumas. We discover that culture is not only what gives us much of what we love about human life, but the painful unquestioned assumptions inherent in our culture is what creates much if not most of our pain.
What’s the purpose of the experience of trauma in the bigger picture?
If we assume there is something like rebirth or reincarnation, then the experience of trauma provides food for our healing, maturing, and eventually awakening. It’s the One locally and temporarily taking itself to be a separate being going through a reincarnation process and through that healing, maturing, and eventually awakening to itself as the One. The One the adventure always happened within and as.
Traumas seems an important part of the dialectical evolutionary process of humanity as a species and – by extension – of Earth as a whole. The aspects mentioned above and much more go into this.
And it’s part of the play of life or the universe or the divine. It’s lila. It’s life exploring, expressing, and experiencing itself in always new ways. It’s part of the One temporarily and locally experiencing itself as separate.
When I use the word trauma, I mean the traditional one-time-dramatic-event trauma, and perhaps, more importantly, the developmental trauma that most of have from growing up in slightly – or very – dysfunctional families, communities, and cultures.
In a wider sense, any emotional issue, any painful belief, any identification, is a form of trauma and comes from and creates trauma. It’s the trauma inherent in the One temporarily and locally taking itself to fundamentally be a separate being.
For me, I think of them as central issues. Issues that are central to who I take myself to be. Issues that have a general impact on my daily life. Issues that are often tied into many other issues – they are networked, have branches, roots and so on. And they are often universal. Shared by many or most humans and ingrained in our culture one way or another.
Some examples of typical core issues in our culture: Fear of rejection. Low self-worth. Define ourselves by our actions and accomplishments.
In contrast, peripheral issues are less central to who I take myself to be. It has less of a general impact on my daily life and tends to be triggered only in specific situations. And they appear more isolated and less tied in with other issues. Although if we explore them, they often lead to more central issues.
Of course, the separation into central and peripheral issues is mind-made and imagined. It’s fuzzy. It’s a matter of definition. It’s there just as a general guide. Sometimes helpful, sometimes less so.
For me, the distinction is mostly helpful in prioritizing what to work on. I’ll generally choose to work on more central issues, although sometimes it’s important to work on the more peripheral ones as well.
I should also mention that if I notice I am reluctant to work on one of my own issues, and it’s difficult for me to do so when I finally get to it, it’s more likely to be a central issue. The peripheral ones are usually easier and more enjoyable to work on. So if it’s a central issue for me, I may get someone else to facilitate me in inquiring into it, or do Vortex Healing for it.
This is also why we often end up working a lot on our peripheral issues and put off working on the central ones. It’s easier to work on what’s less central to who I take myself to be. And that’s another reason why being aware of this (mind-made) difference between central and peripheral issues can be helpful.
Which category do I tend to work on? Perhaps I need to acknowledge my fear of working on the more central issues? Perhaps it will be easier for me if I ask for help to work on them?
So what about the initial question: is this a core issue for me? Only you will know. But if it’s central to who you take yourself to be, colors your daily life, seem tied into other issues, and it’s difficult for you to get to know or work, then it may be a central issue. If so, and you want to explore it, it may be good to ask for assistance.
Since I am exploring chronic fatigue syndrome (CFS) more these days, I thought I would write a few posts on it. This and other topics are mentioned in my article on the CFS retreat.
With CFS, there are three forms of rest: after, before, and extra.
Resting after an activity is the after rest. This usually takes care of itself. I do something. Feel tired or exhausted. And need to rest. Often, I don’t have a choice.
Resting before a planned activity is the before rest. I rest for hours, days, weeks, or months before a planned activity so I’ll be able to do it. I rest a lot anyway so this is on top of the baseline rest.
Resting on top of these two types of rest is the extra rest. This is the rest that allows the body to heal and restore itself. It’s the rest I do when I could do something else but know that this extra rest is vital for restoring my body and allowing it to heal.
As I mentioned, the after rest usually takes care of itself. I don’t have much choice but to rest after activity. The before rest is something I have learned and it feels relatively ingrained now.
It’s the extra or healing rest I want to pay more attention to. This is the one I want to program myself to do more of. I notice I have energy to do something, and I still chose to rest. I chose to not spend the little energy I have right away. I chose to invest it in allowing my body to build up resources to heal.
A while back, my herbalist told me to spend only half of the energy I feel I can spend. That’s very good advice and something I am still learning.
After being officially diagnosed with chronic fatigue (CFS) in Norway, I was offered to participate in a four-week course for CFS. I think of it more as a CFS retreat, and I thought I would share a few impressions from it here.
The retreat is held at a rehabilitation center in southern Norway specializing in, among other things, chronic fatigue. The location is by a lake in a peaceful and beautiful valley. Everything was paid by the government, including transportation to and from the center. (I like that we collectively in Norway contribute to these things and decide it’s important.)
We have our own rooms (spacious, clean, quiet), four healthy and delicious meals a day, and there are several common areas. For those with food intolerances – which is most of us with CFS – they prepare special meals. They also have a quiet room for those who needed peaceful meals.
The CFS staff is professional, personable, kind, and with a very good understanding of CFS and its challenges, and what typically helps people with CFS.
The schedule is gentle. Four meals a day. A class (workshop) three times a week following breakfast. Mindfulness. Mindful movement. Some gentle activities in nature.
We can have the food delivered to our room if we feel it’s too much to do it ourselves. And we can ask to have someone change our sheets and towels.
I had special meals (without wheat or dairy). And I prioritized the classes and sometimes rested instead of participating in the mindfulness.
There will be a follow-up two-week retreat sometime next year.
When I looked into the different locations for CFS-courses in Norway, this one stood out. Past participants gave it almost exclusively positive reviews. And I have to say I am very impressed by the staff, the place, and what I have gotten out of it. I am very grateful for having been given the opportunity to be here.
I know some people experience a worsening after participating in a CFS course, although I suspect it happens less often here than other places. The staff call potential participants in advance to screen them and make sure (as well as they can) that they have a high enough capacity to participate and get something out of it without worsening. (Or, at least, not more than we can recover from relatively quickly.)
During the course, the staff strongly encourage us to pay attention to early symptoms of doing too much and stay within what we are able to do without risking crashing. We are encouraged to create a schedule for ourselves we are comfortable with. (I am on a reduced schedule.)
And whenever we say no to an event because we need to rest, we receive strong positive reinforcement for doing so. After all, learning just that is one of the reasons we are here. And by resting instead of overdoing it, we set a good example for the other participants.
WHAT I GOT OUT OF IT
For me, what I appreciated the most was to be understood – by the staff and my fellow CFS participants. So I felt normal. I didn’t have to explain. I didn’t have to worry I wouldn’t be understood. I didn’t have to worry about what they would think when I had to choose to rest instead of participating in an event or social activities.
Most of the content was familiar to me, but it was very helpful to go through it, have conversations about it, and have the importance of it reinforced.
In the long term, I hope to learn to stabilize better and avoid frequent crashes, especially since this is essential for giving my body enough rest so it can gradually heal itself.
The main emphasis is to learn and use strategies that improve our quality of life and give our body the best opportunity to gradually heal itself.
Stay within a level of activity so we avoid crashes. (Taking the elevator down to the basement.) Sometimes, we may choose to do a little more, but in general stay within a range that gives stability. This gives the body an opportunity to gradually heal instead of frequently having to use resources to recover from crashes.
Notice the early signs of needing to rest and take these seriously. If we had diabetes, we would take insulin as soon as we needed to. It’s the same for CFS. As soon as we notice we need our medicine, which is rest, then take it. Prioritize it.
Reduce stress, including in the following ways:
(a) We learned to recognize stressful thoughts and what they do to our emotions, symptoms, and behavior. And replace these with more realistic thoughts that are more kind, calms down our system, and lead to behavior that helps us rest and take care of ourselves.
(b) We found and prioritized our personal values (what’s important to us), and learned how following “shoulds” create stress while following our values calms the system.
(c) We learned basic mindfulness and noticing and allowing thoughts, emotions, and sensations, and that we are not any of those. And that fighting discomfort and reality create stress while noticing, allowing, and befriending discomfort and the reality of our situation calms our system.
(d) We explored that we are all 100% valuable independent of what we can or cannot do, and what we think and feel about how valuable we are. We all agree that babies are 100% valuable even if they can’t do much and create work for others, so when do we lose that value? It’s only in our thoughts and feelings we reduce our value, while in reality, we keep our 100% value.
I think there is a relatively simple equation for whether we heal from emotional wounds or not.
The simple version is this:
Healing = willingness to heal > lack of willingness to heal.
When we want to heal more than we fear the discomfort of the process, we tend to find healing. It may take time, but there is healing.
We can add a few more components to the equation:
Healing = willingness face discomfort + trust in the process + right tools & good guidance > fear of discomfort + lack of trust + not so good tools
We not only need to be willing to face the discomfort, we also need to trust in the process, and we need the right tools and guidance. We need to trust we can find healing, that the tools are right, and that we have good guidance. And the trust needs to be based on reality.
We can add even a few more things to the initially simple equation: sincerity, honesty (with oneself), receptivity, and doggedness, a willingness to stay with the process.
Of course, if there are no results after a few sessions, it may be good to re-evaluate the process and perhaps find another tool and/or guidance. In my experience, if it works, we notice it relatively quickly.
The issue may not clear right away, but we notice it shifts and perhaps lightens and opens up. Smaller and more isolated issues can be cleared relatively quickly, but it takes longer for the more core and interwoven issues, perhaps even a lifetime, even if these too can shift, lighten, and be much easier after some sessions.
I am talking from my own experience here so I am open for this changing as I discover new tools and approaches.
Most of us have innumerable emotional issues and too little time to work on all. We basically have everything in ourselves we see in the world. We see it because we recognize it from ourselves. And we have them in us since we are a genetic and cultural child of humanity.
So a practical approach is to find the central issues and work on them more thoroughly, and take the bite out of the rest, unless they keep cropping up and obviously interfere with my life.
This is a guideline that applies for whatever approach we use.
For me, it’s especially clear when I use Vortex Healing.
With core issues, I want to take them through the whole protocol even if it takes many hours. I sometimes ask someone else to do it for me since that’s easier for me than working on my own core issues. (I am more identified with them so it may be difficult to get started, or stay focused, or wanting to go through the full protocol thoroughly.)
With the rest, I often just do the main and most impactful parts of the protocol. This reduces the charge of the issue and makes it easier to relate to it consciously and it interferes less with my daily life. That may be enough, at least for the moment. If the issue keeps coming up in daily life, if it obviously interferes with my life, or if I am drawn to it, I can always do more.
How do I know if something is a core issue? It’s more likely to be a central issue for me if it’s been with me since early childhood, if I see it in my parents, if it’s a thread through my daily life, or if it’s a charged projection (if I keep seeing it in others and am bothered by it). Universal issues are also, almost by definition, more likely to be a central issue for me.
So the efficient approach is to be thorough with central issues and do just enough to take the edge off the rest. And if an issue keeps cropping up, treat it as a central issue.
When we work on deep-seated issues, there is often a fear of not only entering it but also of healing from it. This fear is a guardian of the treasure that’s there when we enter it, get to know it, and find healing for it. It’s a big part of what holds it in place.
The fear is also innocent, natural, and very understandable. It’s there to protect us. The protection is partly wise and partly a bit misguided. It’s wise since entering the issue without proper guidance can further traumatize us and make it worse. And can be a bit misguided since entering it with some guidance is what allows it to heal.
So when I work on deep-seated issues in myself or others, I often address this fear as well. If it’s strong, I may treat it as its own issue.
In a sense, this is a detour and slows down the process. In another sense, it’s what allows for a more real and deep healing of the issue. Slow is sometimes faster. What’s slow in the short run can be faster in the long run.
I often address this fear when I work with inquiry, Vortex Healing, and parts work (Big Mind process etc.).
Since we don’t know exactly what causes CFS and we often need to take a comprehensive and integral approach to manage it and perhaps heal from it, it’s easy to think that we have to fix everything to recover.
I am just like the client in the video. I know it’s probably not true, but I still often feel and act as if it’s true. I keep working on emotional issues, nutrition, diet, herbal medicine, regulating my activity levels, mindfulness, prayer, heart-centered practices, energy healing, being honest with myself and following my guidance, and much more, in order to see if I can recover from the CFS. At one level, it’s a wise, comprehensive, and integral approach. At another, for me, it sometimes has an element of compulsiveness.
It can be the same with healing from trauma since it’s often a set of emotional issues tied together, and we can always find additional related and underlying issues to address. We may have the idea that we need to fix everything before we are OK and can relax and enjoy life again.
And it can be that way with awakening as well, in whatever way we understand awakening. We keep going at it, perhaps from many different angles, and don’t feel we are OK or can relax until we “arrive” at some imagined place or state.
We may know – and perceive in immediacy – that all is the divine and perfect as is. We are also aware that there is room for improvement in terms of befriending our experience, clarity, healing, maturing, and living from our experience of all as the divine (Big Mind). And we may be genuinely drawn to keeping exploring all of this and deepening in it.
And for some of us on a spiritual path, it can feel a bit compulsive and we have the idea that we have to fix everything about ourselves before we are OK and can relax.
It’s very natural and understandable if we have some compulsion in our healing or awakening work. It’s even helpful. It creates an extra needed momentum and especially early on in the process.
And yet, at some point, it’s helpful to address the compulsion itself. Where does it come from? Is the voice in me driving the compulsion true?
Often, the compulsion is a reaction to believing that we are not OK and not enough as we are. We try to improve ourselves in order to get somewhere or get something we believe we don’t have. We may also have a belief that we need the compulsion in order to get anywhere and fear that we’ll stagnate without it.
None of that is really true, and as the compulsion relaxes, we may discover a few different things. We may find that it’s OK to take time to relax and enjoy our life as it is, and we may find we are more able to relax and enjoy it. We may also find that we are still moved to explore and invite in healing and awakening, and that there is a deeper calling or curiosity that’s not dependent on compulsion, a sense of lack, or (unquestioned, unbefriended) fear.
So the compulsion itself is not good or bad. It can be helpful in certain phases of our process. And it is driven by something in us that’s out of alignment with reality, so at some point, life invites us to notice and address it.
By doing that, we may find a deeper sense of contentment and OKness as we are. And that from here, we are more free to enjoy life and even to keep exploring and inviting in continued healing, maturing, and awakening. We lose the compulsion and we gain deeper contentment.
I should add that if our exploration was largely driven by compulsion and a sense of lack, we may let the exploration go after we resolve this sense of lack. We may be very happy to just enjoy and live our life without this element of exploration. And that’s more than OK too.
The truth will set you free in any area of life. And so also with healing and awakening. Not only is truth what allows for healing of emotional issues and awakening, but the reality about healing and awakening is also freeing.
As far as I can tell, one of these “truths” is that healing and awakening both are endless. There is always one more issue to heal. There is always another layer of what we think we are that falls away. For all practical purposes, it’s endless.
If I think there is an end to healing and awakening, I’ll likely try to get to that end. I have a goal in mind. I get impatient. I may set aside other sides of my life so I can get the healing and awakening done with, and then I can address the others sides of my life again. I may get frustrated. Disappointed. Having the idea that there is an end to healing and awakening creates a lot of additional stress and struggle.
If I see healing and awakening as endless, it frees me up. It allows me to weave it into daily life as one of many strands. It becomes normal. It becomes one part of my life among many. There is less urgency and compulsion around it. There is more balance between healing and awakening and the rest of my life. (And everything – any activity, experience and situation – can still be food for healing and awakening.)
It’s perhaps obvious. I assume most of us already see healing and awakening as endless. But somewhere in us, there may be an idea of a goal or endpoint. I know I have had both the knowing of it as endless, and parts of me wanting an endpoint. It can be one of those hidden or unspoken beliefs in us. As with so much, it’s good to notice. And if we are drawn to it, we can explore it further through inquiry or other approaches.
A benefit of seeing healing and awakening as endless is that we know there is always one more step, and one more. We are less likely to think we have “arrived” and less likely to see ourselves as inherently better (or worse) than others because of it, or to go stale because we think there is nothing more to explore or discover.
Another benefit of seeing it as endless is that we all are in the same boat. We may be at different places on the path on all the different strands of development, healing, awakening, and maturing, but we are all on the path. There is always further to go. Always one more step, for all of us.
And it’s not a problem at all that it’s endless. It just means the exploration continues. What’s revealed is fresh and new. We see more and different patterns and connections. We find more underlying patterns and dynamics. As humans, we continue to heal, mature, develop. As this local expression of life, we continue to see more about ourselves and what we are.
Of course, that it’s endless is an idea, it’s my imagination. I don’t really know. It’s just what seems most likely within my current horizon. And it’s the view that seems most helpful to me now.
When I said “truth” in the first paragraph, it’s not meant in the sense of any absolute or final truth. It’s just what seems most real and accurate for me right now, and also most helpful in a practical sense. It may well change.
A cosmology footnote: To me, it seems likely that this universe will expand and then contract, and the energy will form another universe. A “heat death” as current science sees as most likely wouldn’t allow for a continued dynamic exploration, so it seems more likely that the universe is inherently pulsing. Of course, I don’t know. This too is an imagination. And again, it’s one that seems helpful to the extent any overarching abstract idea like that is helpful and relevant to anything.
When asked about what our depression, or anxiety, or troublesome behavioral pattern is connected with, most of us will answer with immediate triggers. It has to do with our work situation, or the world situation, or current relationships.
And yet, as Freud pointed out and has become a bit of a cliche, the real answer is often in childhood.
We may not feel ready to go directly there. Sometimes, it can be helpful to explore more peripheral or immediate issues. We get to learn and trust the process, and we get to see that it’s safe to meet it and that it can heal.
We get to see that we can learn to meet what comes up with presence, kindness, patience, respect, and gentle curiosity. We see that we can find healing for our relationship with it and how much relief is found here. And we may get to see that the issue itself can find healing and resolve.
And yet, it’s good to relatively quickly explore if the issue does have roots in our childhood. After getting to know how the issue is experienced here and now, one of my favorite questions in inquiry is “what’s your earliest memory of feeling that way?”. It often brings the client (which sometimes is myself) right back to early situations that tell us something about how the pattern was initially formed. We get to see that it – whether it’s anxiety, depression, a compulsion, or something else – made sense in that situation and was a way of coping with a difficult situation. It was the best we could do in that situation as a child.
We find understanding and empathy for ourselves, and perhaps even for the issue itself. We see it came from wishing to protect ourselves. And we are in a position to address the biographical roots of the issue, and that may allow for a more thorough, effective, and efficient healing.
Efficiency isn’t neccesarily a priority in a healing process, but we do have limited resources – in terms of time, money, and attention – so it is good to keep at least half an eye on efficiency.
I should also add that by addressing more peripheral and immediate issues, we do actually address parts of the the more central issues. The core issues are expressed in these peripheral and immediate issues. So by working on these peripheral issues, we do make inroads in the core ones. We prepare the ground for addressing them more head on, and it makes it easier – for many reasons – to address the core issues more head on.
We learn about the process, we learn to trust it’s safe to meet our emotional issues, we learn they can find healing, and we do – indirectly and in parts – address the core issues and find some healing for them.
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