Posts Tagged ‘core awareness’

Your Internal Magic

Liberating the Body

Chapter Six

YOUR INTERNAL MAGIC

THE PEAKS OF EXPERIENCE

When you allow your body to ‘play’ with possible movements and feelings; when you allow your emotions to flow and stretch themselves through their huge range; when you unleash your mind to soar and swoop amidst its immense territory of memory and experience; when you permit the unknown in you to move, recognise itself and cry out its song, you stand upon the very peaks of your experience. This is your wholeness knowing itself. This is the wonder of inner-directed movement. When these experiences come again and again, you will know them as the greatest moments in your life. They are moments that will add colour to all that comes afterwards.

Getting the Best Out Of Your Practise

The central secret of inner-directed movement is the open state of mind and body. In using this ‘piano key‘ feeling and waiting for your being to declare itself spontaneously there is a key that unlocks a fullness of experience otherwise missing.

The openness, the spontaneity, and the fullness of experience are intermeshed. Understanding this enables you to find the greatest satisfaction in yourself through inner-directed movement. Missing this point you may take another direction. If you miss this point you may experience creative movement, or improvisation dance, or movement to music – but you will not be experiencing inner-directed movement.

When you experience yourself as a seed growing, or as the element of water, or express yourself in the open approach, the end result is not just a pleasant period of physical movement. If it were, this book might just as well be called Movement to Music.

If you were only a body that might be enough. You are more than just a mass of chemical and biological processes. You have emotions, you have hopes and fears. You are an integral part of all you see around you as external. You are the wonder of life.

When you open to the totality of yourself and allow its expression you will experience excitement. You will know that more of yourself than usual is involved in what is happening to you. Much of what emerges will be unexpected, and creative.

If, having used the graded approaches described, you have not felt that excitement, not touched the unexpected, there is still more for you to discover. But if you have felt the magic, there is no end to it. It continues forever, creative and new, though you bathe in it a thousand times.

Using Your Ability to Relax

The power to reach into your unconscious resources takes more than determination. To achieve it the conscious mind needs to become quiet and receptive. I am not suggesting that the passive, receptive state of mind is superior to the dynamic, focused will. However, each is an aspect of our total range of mental function. Each accesses different possibilities or processes. Having one without the other is as incomplete as having an accelerator pedal without a brake on a car. Although these functions on a car are totally at odds with each other, they are both necessary. The ability to become passive and yielding is as vitally necessary as being active and resolute if we are to be whole.

The power of this state of mind has been observed by men and women in other cultures for thousands of years. Its importance has been recognised as so great that the yielding or quiet soul has been depicted as of supreme importance in seeking personal healing and enlightenment. This mental condition has frequently been symbolised as a holy virgin, the mother of God. In Christianity we see this represented by the Virgin Mary. Paraphrasing what she represents one can say that when the soul does not hold preconceptions, then it can conceive of and give birth to its own innate potentials – represented by Christ, the healing and regenerating process within human beings. In Buddhism a similar process is represented by Maya the virgin mother of Buddha.

Joseph Campbell says in his book Myths To Live By – Bantam – “There are myths and legends of the Virgin Birth, of Incarnations, Deaths and Resurrections; Second Comings, Judgements and the rest, in all the great traditions. And since such images stem from the psyche, they refer to the psyche. They tell us of its structure, its order, and its forces, in symbolic terms.”

If your experience of inner-directed movement is already spontaneous and creative, then you already know how to ‘wait’ or yield. If not, use the approach in which simulated yawning is allowed to lead into spontaneous yawns and movements until you feel at ease with the unwilled movements your body makes. Also try the experiment of pushing the arm against the wall and allowing it to rise by itself. Don’t discard whatever level of response you get in the practice. Carry on and enjoy it, letting a little more yielding enter it as you gain trust in yourself.

Remember that inner-directed movements do not usually start with a thunder clap of power that overrules your own will. They arise gently, almost imperceptibly. By allowing what are tiny urges to move, like the almost imperceptible impulse to breathe while your body is quiet, the movements get stronger and more power flows.

Help If You Cannot Let Go

Sometimes a major tension, physical or attitudinal, gets in the way of being able to let spontaneous movement happen. Three special techniques might be useful. They are not to be used on the same day, but separately, and as you have need.

Help Method One

Give yourself up to half an hour for this – shorter or longer as your needs dictate.

1 –        If you are aware of tension in yourself, instead of trying to drop or relax the tension, allow it to become stronger. Be willing to experience it deeply.

2 –        Do this by standing in your ‘space’ as usual, with appropriate music playing. Then take time to let the tension really be felt and allowed to direct your body posture, feelings and any movements.

3 –        The tension may get worse as it is discharged, so be prepared for this. It is a natural way the body does its own housekeeping.

Help Method Two

Prepare your space with fairly active music. Plan to give up to an hour to this. Keep the music playing for that length of time.

1 –        Move, or dance, to the music in any way that you can. It doesn’t matter how awkward you feel, how stiff, how much resistance you have to this – do it! Keep going no matter what, until you can feel the blocks or tensions melting and easy spontaneous movement emerging.

2 –        You may need more than one session to break through the physical tensions, fears and emotions that imprison you.

In his book Black Butterfly, Richard Moss describes the experience of an elderly woman, dying of cancer, who was taking part in a spontaneous movement class he was leading. The woman was supposed to be dancing freely to the music, but was hardly moving. When he asked her why, she said it was because of her illness. He said to her, “You are not dead yet – move.” She did so and to her amazement the movements got easier and she experienced a shift of awareness in which she realised she was an unseparated part of an ocean of life. Her physical illness was totally healed.

Help Method Three

Instead of movement you can use your voice. Take about fifteen to thirty minutes for this. Use quiet background music as an aid to giving yourself permission to make sounds. But be careful of pushing your voice too far as you may become hoarse.

1 –        Stand with eyes closed. Become aware of your breathing rhythm. Slowly deepen it but do not speed it up. If anything make it slower and fuller.

2 –        When you feel at ease with this add a sound to the outbreath. It is easiest to use the aaaaahhhh sound at first.

3 –        Keep this going until you feel the sound flowing out easily and reasonably smoothly. Then move the sound around by changing the volume. Make it soft, make it loud. Try the different volumes of your voice and the different levels of power.

4 –        Next try shifting the feeling quality. Make different sounds to see what variety of feelings you can discover or express. If you hit a satisfying sound, something you can enjoy, move it to express laughter, change it into sadness, thoughtfulness, anger, hurt – in fact try it in all sorts of pitches and feeling qualities.

5 –        This can be very entertaining because the voice is an incredible instrument, so enjoy yourself with the instrument you have played since babyhood. If words find their way into what you are doing let them – but see what range of feelings you can express with them.

6 –        When you have finished playing the instrument of your voice, relax quietly on the floor for a minute or so. This quiet period after the voice exercise is often very healing. It can produce very real internal peace.

Some Results of Inner-Directed Movement

Some of the ways the body self-regulates are not comfortable. Some people do not like sneezing or vomiting. Yet these uncomfortable movements are necessary at times to help keep the balance in your being. Such cleansing, not only of the body, but also of the emotions, IS occasionally a part of inner-directed movement. An ‘emotional sneeze’ might rid you of an emotion such as guilt or grief that you are unconsciously holding onto and causing stress in your body – just as a physical sneeze gets rid of harmful dust or bacteria. In Seitai the Japanese approach, it is emphasised that at the beginning of the practice the body may discharge toxins that have been harboured for many years. Therefore the practitioner might perspire more heavily than usual. Sometimes masses of mucous is discharged from the nose during a practice. Noguchi also says that occasionally the person even sees something like a piece of glass come out of their body after having existed there for years from an injury. Quite rarely, but worth mentioning, as the effects of past shock or hurt are got rid of, an old scar or mark from long past might show on the body again for a short period. More commonly however, it is negative emotions and memories we are cleansed of during the practice.

The overall action of inner-directed movement appears to be toward a reasonable level of wholeness. That is, the opposites of ones nature are allowed expression until they find balance. The healing processes in the body are made more efficient, and there is an attempt to do what I have called the backlog of ‘housework’. That is, old feelings we may have been holding onto to our detriment are discharged.

Once the physical and mental housework is done, then the process moves toward integrating and reviewing your life experience, to draw out of it what lessons, insights and creative ideas, you have gathered. Some of the Eastern practices see this as a spiritual change in which the person becomes more aware of their links with the rest of nature.

You Have Many Senses

When your mind, voice and emotions are expressing alongside your body movements, as occurs spontaneously during inner-directed movement, something very special happens. Old patterns of movement, behaviour, and emotions are played out in what arises during practice. Then gradually new or creative forms of expression arise. You break through the old patterns to discover a wider fuller you.

As you emerge from these restrictions, you will find your ability to see what is going on around you deepens. Your senses are not restricted to your sight, touch, hearing, taste and smell.

Very often the full range of our emotions have not opened. This is largely because muscular stiffness, physical tension, emotions injuries or hurt from the past, keep us from fully responding to each moment of experience. As ones body becomes more mobile; as emotional debris is cleared; as old rigid concepts are cleared from the mind, new levels of being able to sense other people arise.

When we are still cluttered with old hurts or rigid feelings, we may see the physical movements of people and animals; we may see the light reflected from their bodies, we might feel whether they are warm or cold, wet or dry, and experience their perfume – but we would fail altogether to see or understand what motivated, moved, impelled or disturbed them. We would not perceive their emotions. Their state of mind and body would not be visible us.

What You Can Gain

`Colin explains this from his own personal experience of inner-directed movement.

“To understand what a change came about in me you must realise that for all my teenage years I was painfully shy. I remember that even at fifteen when the whole school assembled each morning to sing a hymn, I found it painful to be visible in such a large group of people. I wasn’t standing in front of everyone. I was just mixed in with my class. Nevertheless it was agony.

“Inner-directed movement has helped me let go of some of those feelings that had haunted me since those years. Even though I didn’t use music as a background to the practice, I found myself doing a lot of stamping dances. To me it felt just as if I had been taught some Red Indian tribal dance. I was chanting to the movements too. And there was a lot of power in stamping. It made me feel strong physically and emotionally. I had never before in my life made those sort of movements or felt those feelings. Somehow they enlarged me, because beforehand I didn’t know I had it in me.

“At one time the dance movements were more African. I remember the pleasure that I felt when, like an African chief calling to the tribe, I roused them through my movements and chanting. The power in my voice was such that I boomed out feelings and commands with intense emotion. It was a wonderful experience to feel my body filled with strength and self assurance. It was almost as good as having lived it, so the feelings were ones I can now find in my everyday life. My son was still a baby at the time and I found I began to hold him differently. I felt my own body communicating strength and enjoyment of life to him – maybe even reverence of life. Sometimes during practice I had even felt what seemed to me the way I felt as a baby, and from this I was able to relate more fully to my small son.

“Other things I did during the practice had helped me experience the flow of love through me, and this has become a part of the way I relate to other people too. Not only do I feel it in myself, but from the experience of it I can see it operating in other people, even in animals. Sometimes I will see it pouring out of the eyes of a mother with her child, or in the face and posture of a couple. If they catch my eye a sort of instant recognition occurs. They know I have shared what they are experiencing and they smile.”

What Colin says is that until he had experienced certain emotions or feelings he could not see them in other people or in nature. Once his repertoire or range of experience had been enlarged, there was a lot more to see and connect with in the world.

In an article on inner-directed movement appearing in Harpers and Queen, ([1]) Leslie Kenton says:

“Often, as a result of trauma, life stress and social or family situations which are not naturally supportive of individual growth and development, we become separated from our own feeling sense or we tend to relegate it to the level of insignificance. When this happens ones life tends to become strongly habitual, mechanical, and eventually largely unsatisfying, no matter what kind of worldly success, excitement and glitter it may contain. For any real sense of joy, satisfaction or meaning can only come when the inner and outer being are linked up and when, what Crisp calls the feeling sense is allowed the freedom to regulate both physiological and psychological processes.”

Inner-directed movements help you develop an extended repertoire of physical expression. Because the body and personality are united, this means you have a greater range of responses to other people and events, and a greater awareness of what you see around you.

Sexuality

To give an idea of how inner-directed movement relates to sex, it is helpful to think of how a plant puts forth its sexuality – its flower. The flower is produced only at a certain point in the growth or cycle of the plant, and the flower is usually very different in shape and colour to the leaves or stem. The visual experience of watching a plant form a small bud that gradually grows and opens to a flower is exciting. The process is vulnerable though. If you think of something interfering with the flowering, inhibiting it at some level, then the flower exists, perhaps only as potential, but is not yet functioning fully.

The complex opening of human personality and sexuality has some kinship with this. Certain aspects of it can easily be inhibited in their flowering – perhaps the materials of experience are not yet sufficient – or the spontaneous instincts which usually inform and shape the maturing are withheld, suppressed, turned away from their task and full opening. Because inner-directed movement builds a link between your natural inner life and your conscious self, any aspects of your possible growth which have not emerged may be allowed. This is not an overnight thing, but it is a wonderful possibility. In fact few of us can reach maturity without some aspect of our nature, whether sexual, emotional or mental, being left behind, hurt or perhaps not given enough attention because other areas of activity were demanded by the needs of the time.

The action of inner-directed movement takes you away from the specific external needs which may have caused imbalancing tendencies in your nature. Because you let go of particular surface directions – because you do not set out to perform specific exercises, or work on particular issues, your internal self-regulating function can begin to express the areas of your nature that have been inhibited.

The Mind and Emotions

After some weeks of teaching a group of people in the small town of Porlock in Somerset, Julie, a woman in the group, told me something new had come into her life from what we had been practising. She said, “I never knew before that I have an inner life. This is such a wonderful thing for me.”

My understanding of what Julie was telling me was that she had never previously known what riches of experience and creativity, of insight and perception she already owned. She had thought of herself as just another housewife and mother, not unintelligent, but an unimportant person among billions of other unremarkable people living and dying.

The treasure Julie found that can be discovered through inner-directed movement is not to be mistaken with the realisation of intelligence or personal ability. A young and brilliant college student, Len, was recently describing to me his own realisation of his inner life through this practice. He said:

“I know this may sound strange, but the most powerful thing for me was that I realised I am alive. The realisation was accompanied by the sense of being life. I now know I am life and life is not just a chemical reaction or a set of biological drives or responses. As life I am always exploring, reaching out, becoming, learning what I am capable of and what I am. Just to exist is itself a great pleasure and miracle.”

As with Julie, Len’s realisation during inner-directed movement was not about his own intellectual ability or personal value. He had already proved his intellectual brilliance and ability in his scholastic performance. This had not given him the sense of being alive and liberated though. The contact with his own vital inner life enabled him to realise he was more than he thought he was. He learned through his own experience that the essential part of himself did not begin or end with his body, his emotions or his thoughts. From this arose a sense of freedom and liberation he had not known before.

Len’s changed experience of life was the result of just a few sessions of inner directed movement using the open approach. Previously he had been very reticent in relationships, yet often felt lonely. As he learned to let his own love shine out, he found it easier to make friends. He says:

“At first I found it difficult to let go enough for my body to freely express. When I did learn to do this my movements were very strong. At the time I was lying on my bed because my movements had started from quietness and stillness. They became so strong I fell off the bed at one point. My impression was that without realising it I had been holding back enormous amounts of my own energy. It was when I let the full current of my energy be expressed that I could achieve a new experience of myself. It is like having a dimmer switch on a light in an internal room, and all the time you have it just glimmering, and the room looks dark and dismal. Then one day you turn the power up and the whole room is transformed. All the colours glow, and features not seen before stand out.”

For many people this sort of release only occurs in times of crisis, high emotion, or if they are challenged by a public appearance and let themselves express at full power. At other times the dimming effect of social or intellectual conditioning anxieties, or not knowing how to let go, make us feel less than we really are. In fact you are more than you have ever believed.

Touching this vastness brings with it a sense of great wonder. In a recent letter to me Len describes what he feels when he touches what he calls ‘life’ through inner-directed movement.

“When I remember life and cry, as I am now, it is not sadness, it is everything. It is the beauty, the tragedy, the joy, the vastness, the thrill, the miracle, the mystery. It is a love from the depths of life of all creatures who have the courage to love, to embrace life in its vastness. From the firefly flashing its statement to the night, or the sparrow fetching worms for its young, to the dog running with joy toward me.”

Inner-directed movement gives you access to a new and vital experience of yourself outside the patterns of emotion and trains of thought from which you usually erect your self image. It leads to a discovery of your own unique inner life more fully than most forms of meditation or mental disciplines.

You Are Life – Live It

Apart from the sort of experience Len described, you already have a remarkable dimension of yourself you may be overlooking. It may not seem important, yet many people who use inner-directed movement learn to see it as a doorway of hope.

It can be explained by you imagining a scene in the long past. You are on a primeval river bed looking at the thick mud on the banks and gazing at the semi tropical plants and trees. As you watch, a small deer is pursued by a prehistoric human being. The ancient human hunter runs after the animal across the mud leaving evident footprints.

The day has passed, the mud has dried, another day has begun. The hunter comes back to the river bank. It is obvious he is there for water. With the caution necessary in this untamed environment he approaches the river and drinks. As he straightens and turns to go he notices the baked footprints. He follows their line with evident excitement. You sense he is reading the prints and feeling again the emotions written into the fluid movements now baked dry and preserved. He puts his feet into the prints and a look of strangeness comes onto his face. You share this magical moment with him as for the first time he realises his individual existence and feels with an almost painful emotion that he is looking back at himself in the footprints.

He looks down at his body, his hands, his feet, seeing them for the first time in this new light of self-awareness. Then he walks slowly to where there is still wet mud, left wet from the shrinking river after recent rains. Purposefully he places his foot in the mud, removes it and looks at the result, making a sound as an animal might as it declares its existence during mating. He again places his foot in the mud, and twice more, until the four prints make a cross, with the large toe of each print at the centre. He stands staring for a long time oblivious of his surroundings, in awe at what he has done.

This scene is not pure fantasy. Something like it must have occurred to a female or male human sometime in the dawn of history. It portrays the life of the instinctive animal, already on the verge of a new kind of awareness, crossing the threshold to self-awareness for the first time. Until that point all the actions, all the reactions, all the inner life of that creature arose out of instinctive drives or group information. All actions were performed in relationship to some real need such as hunger, mating, running from danger. The threshold crossed was the realisation that an action can be performed for no external need at all. It can be done for no reason other than curiosity, play, an exercise of mind. And so the first work of art arose – the first imprints in the mud that were not the result of the hunter chasing the animal, or running for safety, but just because!

Until that moment the human animal could only live within very marked boundaries. Beyond what was instinctively prompted; beyond what was feared; beyond what was lusted for; beyond what was the custom of the group – you could not go. The footprint in the mud stepped completely beyond those boundaries. It was freedom after millions of years of unconsciousness and instinctive behaviour. It was an open door to infinite variety of action and feeling. It was frightening and disturbing because freedom means no set rules, the unknown, the yet to be. It was stupendous.

It is impossible to describe all the implications of the ‘cross of footprints’. Without it we would be imprisoned within certain very restricted reactions – a small repertoire – to our environment. Our response would be limited to what we had inherited through our instincts and possibly learnt through painful experience. Human beings have a massive potential intelligence, but many of us are still extraordinarily limited in our repertoire of behavioural responses. We still haven’t quite taken in the fantastic meaning of art and music. We still haven’t really read the message left on the wall by the cave dweller who painted an outline of their hand, or fashioned the image of a bison, or who created symbols and ideas of gods and God, or pissed a pattern in the snow.

The message reads – I have found a new freedom. I have become more than I was. I am the creator.

Perhaps because we have developed a cultural attitude that splits things up, that separates the body and mind, the spirit and the flesh, we find it difficult at first to believe that such freedom, such realisation, can come about by allowing the body to move and express freely. Life is not a series of compartments. Our being is an integrated whole. If you allow your body freedom of movement, if you allow your body to go beyond what it has done before, then you are allowing your mind and emotions to do the same. You have gone beyond yourself. You have transcended what you were.

Of course the footprints in the mud story is just an example. But whatever it was that allowed human beings to paint, to imagine, to behave in ways that were outside of the necessary survival behaviour, opened the door to music, to variety, to drama, freedom of the senses and rigid roles. It means that a person with a broken body need not have a broken soul. They are limited only by their ability to imagine and experience. We are no longer limited by being born a certain sex, or by our own or other peoples ideas.

You are an integral part of a whole. Life is not trying to control or destroy you. You can take your place within the scheme of things if you wish. Your connection with the whole is through your own intuitive response to life. You can find this by allowing the spontaneous in you to emerge and declare itself. Then you will see for yourself that from the cosmic viewpoint the opposites of life and death do not have the same importance you attach to them while you only see life through your physical senses and culturally split viewpoint.

The Spirit

The film ET. captures our heart and imagination because it depicts our own longing to find a connection with life beyond our physical limitations. If our feelings are not dead, ET. speaks to us through them. The story of ET. depicts being trapped and dying in an environment other than the one our whole being can thrive in. ET. elicits longings in us to share the life of something beyond Earth.

This lost creature from a wider life, a more inclusive life, a more powerful life, a more connected life, is lost, trapped and injured here on Earth. It is the story of the human spirit and it’s desire to express its innate wonder again. It is the drama of how humans long for a connection with life that transcends time, space and death. It is a desire for wholeness.

People frequently describe the essence of what they find through inner-directed movement as touching life itself, as the life-force, as something which enables them to be free of things that shackled them, or that healed them of major illness. If this wonderful fount is given the name spirit, then in meeting your spirit you always find more of yourself.

The overall action of inner-directed movement is toward greater freedom from bonds; toward liberation from the monsters of self doubt, dependence on a partner or a social role, or guilt and rigid rules and beliefs. It opens you to the transforming influence of the spirit as defined above. It allows you to be touched by a power to heal sickness. If anything, this freedom, this move toward independence, this healing, is the real spiritual jewel to be found as your being liberates itself.

The movements you allow and the energy of your life – life itself – that express through those movements all reveal your innate freedom. There is no goal in this practice, and that in itself is a freedom. The moment your body gives expression to its own needs, you have cast off one of the great bonds – social pressure to conform. There is level after level of freedom beyond that, each with its own reward and difficulty. For freedom has responsibility, and it means losing chains that may have become precious in some way. The loss of beliefs previously cherished; the falling away of opinions that gave strength of purpose; the removal of walls of defence against meeting people and your own fuller experience, all have to be met and adjusted to. There is a way of experiencing life which only unveils itself to you if you dare to unrobe your mind and heart; if you chance the adventure of freedom from your own fears, and if your only reward sought is that of liberation from your self imposed limitations.

Daring To Live Your Best

Two years ago I watched a young man leave college showing obvious signs of anxiety about his own abilities. His offhandedness about authority also suggested he feared from the outset he would not meet helpfulness from any organisation. Despite having many gifts, and being highly intelligent and imaginative he nevertheless suffered a great deal of despondency about himself and how inadequate he felt. The world around him appeared to cause a degree of anxiety that paralysed him.

During my attempt to understand what held him back and what his possibilities were my intuition presented me with the image of a young bird on the verge of leaving the nest. What struck me when I considered the idea was that the bird had in fact never flown before. It had no experience of flying. There was no way of practising before it took that amazing leap into the literal unknown. It could not stand on the ground and run around flapping its wings taking little jumps until it could leap further and further through the air.

The small, unskilled, inexperienced bird takes the leap, dares death, opens its wings and flies – because a greater older bird, a wiser experienced creature stands within the small one. Perhaps you would give it the name instinct. Whatever you call it the unequipped immature bird, by its very leap, calls upon the experience of flight lying dormant in itself. The Great Bird, the ancient experience, would never come to the small juvenile bird if it had not made the leap. If you don’t take to the air you will never learn to fly. If you never plunge in the water you will never learn to swim.

In humans this wiser, more experienced self is our dormant potential. Dr. Clair King accepted the reality of this potential when he was confronted by a child with an injured eye. Five year old Robert Kasner was taken to him for an emergency eye operation. His cornea had been slashed by a piece of flying glass, allowing the liquid in the eye to drain out. The operation was performed at Aultman Hospital, and a flap of conjunctiva pulled to patch the wound. After twelve days the dressing was removed, only to reveal that the patch had not held. The iris was protruding again. Robert needed another operation. An appointment was made for three days later.

When Dr. King examined Robert prior to the operation after three days he could not believe what he saw. The eye was completely healed. He was astonished, even embarrassed. On asking the parents how this was possible, they told him simply that, “We took Robert to a Kathryn Kuhlman service. Prayers were offered for his healing.” (Kathryn Kuhlman’s book God Can Do It Again, published by Oliphants.) Dr. King Later joined the Order of St. Luke the Physician.

You have the power to access healing changes. You have a reservoir of potential from which you bring treasures to your everyday life. If you are ill, there is the possibility of reaching into this unconscious storehouse and finding healing change. If you are empty of pleasure you can be filled. If you are dead inside, you can come to life. I know that even if you do not trust enough to let-go fully and find a fast miracle, you can certainly allow a slow miracle to take place.

Using Your Intuition

The unconscious often reveals intuitive knowledge. The relationship between the young, inexperienced bird and the Great Bird that informs it can certainly be thought of as intuitive. The word ‘intuition’ is defined as knowledge not gained by reasoning and intelligence. It can also be seen as the gaining of information or perception without the use of the senses. Information has not been received from an objective source. We each have enormous powers of intuition if we accept the above definitions. Much of the learning of language is intuitive, in that we did not reason about, we were not informed, what the rules were.

Intuition is not a function one often hears acclaimed in the work-a-day world as a practical and useful ability. Perhaps if you are in a life situation or work which is routine and unchallenging, then intuition may have no real use for you. But if you are involved in the uncertainties of life and work; if you are faced by previously unmet situations with your relationships, your children, your projects, you need every resource you can access to bring to the creative act of living.

Betty describes an experience of this everyday side of intuition.

“Daniel, my son, was in the middle of studying for his ‘A’ levels and was facing a lot of uncertainty. The amount of effort and commitment needed was very great, but also he was having to make decisions about what direction to take in his studies that he realised would influence the rest of his life. He kept asking himself and me whether he was making the right decisions. We had talked around the subject a lot, exploring the various possibilities. So it wasn’t that we hadn’t given time and thought to the subject that was maintaining the question for Daniel.

One evening we were sitting in his bedroom and again the question arose. I said to him, ‘Look, we’ve talked over this lots, and going over the same things again aren’t going to give us anything new. I would like to talk to you from another part of myself just to see if it is any more helpful. Daniel knew I used inner-directed movement, and I explained to him that I had found it often gave me unexpected and useful new views of things – did he want to hear what might arise from that source? He said he did.

I had discovered that if I gave myself permission to be moved from within, words and images poured up into consciousness without me having to think about them. So I sat with my eyes closed in this way and asked the question of what would be the most useful direction for Daniel. Within moments I started speaking – and you have to understand that I didn’t know what I was going to come out, so I felt some tension as to what I might say to Dan; would it be stupid or banal? What I said was something like this. ‘There is a story about a young man. He was setting out on a journey by himself. He hoped to reach a town some miles away. He had only walked a few miles when he came across a fork in the road. He hadn’t realised when he had started that he might not know the way. He knew where he wanted to get, but he didn’t know now which road would be the right one. There were no signposts to say, and he must decide without help. He stood there a long time struggling with the problem. But try as he might, he could find no clues as to which road would lead him to the town. If he took the wrong one he might go so far from his destination much time would be lost. So he was unable to move. What he didn’t know was that it didn’t matter what road he took. Further on the two roads linked again so both led to his destination’.

I was amazed that I could make up a story about Dan’s situation without any conscious effort at all. But also, that I could so unhesitatingly tell him the story. The important thing for me was the effect hearing it had on him. It appeared to bring alive a truth he already knew in himself. The change was very quick. He never needed to talk about choices again. That was some years back, and he still talks about decisions in a way telling me the story is now a part of the way he thinks.”

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Let your time of inner-directed movement be an opening to the wisdom you have within yourself. Do not limit yourself. You, nor anyone else yet know what the limits are of human ability and experience. There is nothing in this practice apart from the discover of who and what you are. If you live in doubts or limited views about yourself that may seem little to gain. Those who have made the journey encourage you to open to the discovery of the many dimensions of yourself still left to find. Becoming yourself in fullness is the greatest adventure left in the world.

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[1] – The article was called Rituals Of Beauty – Awake In A Dream. Harper’s & Queen, September 1984.

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SUBTITLE – Movements That Awaken Your Inner Self

BLURB – AUTHOR DETAILS

Most physical movements, and particularly those we perform to keep fit – tend to be disconnected from the psyche. By contrast, LIBERATING THE BODY describes a form of movement which arises spontaneously in response to ones own unique needs, allowing free expression of one’s innermost self and releasing subtle emotions and intuitions.

In one of the most innovative and original approaches to wholeness and health ever published, Tony Crisp describes this unique process, its astounding potential, and its links with ancient traditions.

By liberating your body you can liberate the mind. This book opens up the way to lasting health, joy and vitality.

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Tony Crisp is an international author and teacher who has been researching natural health and the body-mind connection for 30 years. He is also a dream therapist/consultant for LBC, and has written regular features on dreams for THE MAIL, SHE and other magazines. He is author of several books on dreams and related subjects, including DREAM DICTIONARY (Macdonald 1990, and by: USA – Dell; Sweden – Viva; Japan – Dobutsu Sha; Holland – Spectrum) and MIND AND MOVEMENT (Daniel 1987).

LEARN EXERCISES that allow your innate spontaneity to express as physical movements which tone your body, release tensions, and stimulate overall health.

LET THE NATURAL WISDOM IN YOU communicate through subtle feelings and body impulses. This balanced interaction between the facets of your being, never manage by most exercise systems, is a remarkable feature of Liberating the Body.

YOUR UNBELIEVABLE CREATIVITY is locked in the unconscious processes of your own body and mind. By liberating your body you can liberate your mind and discover the treasures of your own experience.

Here is a whole rich new area to experience. Fritjof Capra has said that in today’s world, “Retreating into our minds, we have forgotten how to ‘think’ with our bodies, how to use them as agents of knowing.” Crisp explains how to “think” with your body. Here is a way to let your body and emotions discover their liberated joyousness and splendid creative exuberance and health. Like the practitioners mentioned in this book, if you liberate your body, for the first time in your life you might realise you are vitally alive, and know you are more than you ever previously believed yourself to be.

The result is a growing sense of wholeness and joy. The natural regulating process of your being always attempts to promote a balanced expression and growth not only of your body, but also of your sexuality, emotions and mind.

Link to Chapter List

Mind and Movement 1- Introduction

It is new years eve of 1986 as I write this introduction. The book beyond these pages has already been written. Over the past few weeks I have received cards and letters from people who have used the techniques and approaches described in it. In wondering how best to tell you about what this book contains, and what it may have to offer, I cannot think of any better way than allowing these letters to tell their own story.

The most exuberant letter was sent by Paul, a well known musician. The SEED GROUP he mentions is one of the approaches to personal healing and creativity described fully in chapter six. Paul writes: “I thank you again for the Seed Group experience at Atsitsa. With that I let go of so much accumulated rubbish! When I got back I had a session of Soul Directed Therapy and haven’t looked back. Those two experiences must rank among the most important of my life. In fact my life is rolling, my creativity is rolling, my relationships are rolling!! I hope you are too!”

Here are two short letters, the first from Sarah who says: “Life has been somewhat difficult and confusing lately – not such a bad thing, but I can’t see when it’s going to sort itself out. I’m still with Michael but also seeing Steve. I just don’t know what I want. Still, here’s to 1986 and hopefully some decision making!

“Michael has been doing coex here in D.. – amazingly – which has been very useful, thanks to you.”

From a very different situation Tony writes: “Just a line of thanks for your having passed on to me the practice of Inner Directed Movement / Lifestream. It is a path which has deepened and broadened over the years and although it functions differently it is still a source of eternal life. All my love, Tony.”

The last letter is much longer, but from it a fuller idea of what coex is, and how it works in ones life can be gained. It is from Pat Hudson who studied with me a few years ago. Since then she has explored in many different directions and has brought coex into her life and love in an everyday sense. She writes: “I want to write to you about a dream and its process which I had a couple of nights ago. It’s a marvellous dream. But first I need to say that there seems to be a tremendous healing process taking place in my inner being in three different areas. 1 I have been experiencing a growing sense of forgiveness love and compassion towards my mother. I see her as a very vulnerable, sensitive spirit crippling herself by alcoholism and arthritis because she didn’t and doesn’t know how to deal with what society puts on her.

I am becoming so much more alive sexually with my husband. It really astounds me at my age – fifty next birthday. I feel so much more loving and understanding towards him too. I am much more ready to receive his full-cream -milk kind of love.

He and I have been going to Blackpool once every fortnight to visit a recently bereaved aunt of his and this experience is turning out to be so healing for me. In the past I have hated common Blackpool and its common people. Now I have turned right round to find that I actually love the whole Blackpool experience, commonness and all. Instead of feeling separate and superior – I really thought was once – I feel so linked with those people. I love being in the crowds on the sea front. I love them wearing their purple tinsel wigs and foam plastic hats. Thank God I’m losing that awful sense of superiority. Goodbye – I’m well rid of you.

“Now for the dream. First of all it pushed me into reluctant wakefulness from a deep sleep in the middle of the night. I tried to kid myself that I would remember it next morning, but I was obliged to put on the light and write it down. It was one of my sobbing, sobbing, sobbing dreams which I’ve had now and then over the years. I had been doing dreamwork with a friend during the day, and I had told her about a sobbing dream I had the previous week. I said I had never got to the bottom of why I had such dreams. In this dream I was sobbing down to my very guts. The scene was a man, his wife and a lodger. It was in Victorian times and the woman wore a long white dress. She loved her husband with all of herself. The three of them were sitting at a small round table, and the lodger had to expose the husband as a betrayer of her love. She was sobbing and felt as if everything was wiped away and made as nothing. It seemed to her the basis of her life was taken away.

“Then the husband and she were walking along a river, she in a long white dress, still sobbing, knowing life would never be the same. And that was the end of the dream – yet it wasn’t the end because more was to come. I lay half awake dreamily wondering how Garry my husband had betrayed me. He never has, I know that, so I was puzzled. I kept sniffing around wanting to go deeper when suddenly a vision swept through me. I was standing deep down inside myself on the edge of a black hole, a black precipice, and I was shouting, ‘Well. what do you mean you silly devil?’ It was as if I was shouting down to the me right at the wellspring of my being. I came more awake, had a laugh at the daftness of it, then suddenly realised the black hole was a birth canal. It wasn’t my birth canal but my mother’s. Then the whole thing began to flow. I suddenly knew with utter certainty that when I was in my mother’s womb I was totally loved. I can’t tell you how marvellous it felt to know that love again – being totally, safely, securely lapped in love. I simply lay there experiencing the love. I knew, with a great sense of compassion, understanding and forgiveness that as soon as I left the womb my mother couldn’t love me the same way, couldn’t cope with the stresses life put on her. I remembered a vision I had when I was with you in Devon. I saw my mother’s breast dripping milk, a thin watery, vinegary milk and I burst into tears saying I wanted full-cream milk. I now felt totally linked with my mother again. All the rage and anger which had gradually been dropping away over the past few months was now gone. The tremendous linking remained.

“After that lot I lay in bed awake feeling happy. I lay awake for about two hours . I realised I had never been able to accept love – never been able to accept Gary’s full-cream-milk love. I was constitutionally unable to.”

When I first met Pat she struck me a someone with very frozen feelings, especially in regard to her sexuality. It therefore gave me a lot of pleasure to hear her news of change. But I wondered what Pat had needed to be or do to find such satisfying transformation. I wrote to her telling her this. She replied:  “The first thing which sprang to mind when I read your words ‘someone as frozen as you were’ was a brief dream I had when I was first with you. I was standing in front of an enormous iceberg. In my hand was a little ice pick and I was picking away at this great big berg. How vivid and wonderful. I have never stopped picking away at that berg since.

“This picking away has taken many forms. I have for some time worked with three friends doing explorative counselling work each week. None of us are trained, and we use all sorts of tools such as Reichian and Gestalt work. Through this I have come across much that needed to be made aware in myself, and have had three big traumatic sessions. So big that each time I was ill and had to go to bed for two or three days to recover. During one such session feelings about my religious up-bringing arose. As a teenager I longed and searched for the living spirit. I made the mistake of searching in the Church of England. The phrase comes, ‘I searched for bread and you gave me a stone.’ Kneel down. Stand up. Put your hands thus. Say this. Sing this. Nothing but stones. Such rage erupted from me I began vomiting green bile and kept on for almost two days.

“So I continue coming across chunks of stuff like that. I see it as searching for the inner flame of myself. I am no longer living a false self as I did for at least eighteen years of my life. I see that false self as socially imposed – but I accepted it. It was when the pain of living by this false self grew too great that I had to break out and came down to work with you. I have worked at stripping away the false bits and re-building the realer me ever since.”

Coex is the way of working with the spontaneous process which led Pat to remember her mother’s love in the womb. It is the function in us which produced the healing she found. It is the magical force which created Pat’s dream, her visions, her gradual change. It is a process which has been so often overlooked, twisted into a mystery, covered with the ornate overlay of religious ritual and dogma. Yet it is something alive in each of us. It awaits our contact with it if we dare to look and meet the challenges of our own life and existence.

Mind and Movement 4 – Opening the Doors of Mind and Body

There is a big difference between knowing about coex intellectually, and being ready and able to experience it. This is partly because coex is very real. Coex is connected with the dream process, and inherent in the experience of that process is:-

a] That we are deeply involved in what is produced. It is not simply something we consider at a remove – we are it!

b] It is ego-alien. It produces things we have not necessarily created already in our conscious ego. Therefore we have to realise that what we call ‘I’, the attitudes, beliefs, memories and reactions we associate as being ‘us’, is only an island in a large sea. It is only a reasonably small part of the many biological and psychological activities which together constitute our existence. In a sense it is one small room in a large and complex house. The walls of the room are the boundaries between ourselves and the other aspects of our existence. During our waking life we may seldom go beyond those boundaries. Perhaps ours is a square room, and some other people live in round, oblong or triangular rooms. If someone whose boundaries are thus different to ours – we might believe in God and they do not – questions our attitude or views, it might be upsetting, irritating or even frightening. Such fears and irritations make up the walls of the boundaries we place between ourselves and ‘otherness’. The forces of life in us, our own complete memories, and the sum total of what we compute from our entire experience, might be this very ‘other’.

 The following description by Ian is an example of this in the action of coex itself. He says:- “For some months, in my weekly work with coex, I had been experiencing movements which I felt were improving the health of my body. Many of the movements were unusual, ones which I could never have thought of. They seemed to be acting on parts of my body which felt painful or stiff. For instance for some time before starting coex I had what felt like a grumbling appendix. During my practice some of the movements which arose really massaged that area of my body. Subsequently the discomfort has disappeared. In this way my body was led to greater mobility. Then one week, without prior warning, something new arose. The session started with movements which were like setting up exercises – bending and squatting. A few moments of stillness followed, then suddenly I began to dance. No, that’s not quite right – I was danced from within, for I didn’t know the plan of the dance. I danced creation. With great sweeping movements I gathered material from the space around me. With mighty breath I blew upon what was being formed, and gradually a world was created. It was a great world which I then carried upon my shoulders like Atlas. But so mighty was this world I gradually fell beneath its weight, crushed and unable to rise. I lay there, trapped, but gradually a feeling arose that there was something within me from which strength could come if I struggled and did not give up. So, like a captive giant I strove against the ponderous weight of my own creation until the deeper strength rose from within me. With difficulty I lifted the world from off my back to my chest. Then gradually I rose. As if it were a ball on the end of a chain I swung the world around me, slowly at first, but then faster and faster. Then suddenly and with great relief I let go and the world was gone. Then I seemed to be standing before a bright and loving light. Although the world was gone, I still felt as if my hands were chained, and as spontaneously as the dance, words rose in me, asking the light to remove them. But the light replied, ‘Ian, I have never chained you, only you have bound yourself’. Although I didn’t understand in what way I had chained myself, the realisation of it being my own doing caused the chains to drop off and I lifted my hands to the light, bathing in its laughter and love. From a deep part of me a song was called, and I sang to the light my thanks and joy. Then came laughter, for I had been such a fool.

 “Slowly the powerful feelings ebbed away and I was left quiet but amazed at what had flowed through me. Being in some ways a shy person I had never before danced in my life. So to first do stretching exercises, then dance and sing because of the release and love I felt left me almost in a state of wonder. Where had it all come from? What did it mean?

 “It took almost three months for me to really begin to answer those questions. Then, one day when I was describing the experience to a friend I suddenly realised what it was saying. Before starting coex I had felt very ill, but also ill at ease with myself. At that time, although I had not been brought up in an actively religious family, I had lived by a strong religious code. I dealt with difficulties in my marriage and myself by applying the rigid morals I used to guide my life. I disciplined myself to live the sort of life I felt God called me to live. That was the world I had created. I had made a world so rigid and heavy to bear that it had crushed me and made me ill. Through coex I was beginning to throw off that old way of life and the restrictions I had placed upon myself. I had begin to develop a sense of meeting life face to face, instead of creating a God in the mould of my own narrow conceptions. I had begun to feel a communication with life itself within me, and truly it was saying -’Ian, I have never chained you.’”

 What Ian describes shows how he found something which was outside of and more complete than his usual personality. It has in it many of the conditions Freud stated as being relevant to dreams. So not only is Ian’s experience of coex apparently connected with the process underlying dreams, but it is more healing than most dreams, and enlarges his realm of experience. He found these things because he could allow the otherness that was himself to enter his waking life. So the recognition that coex will require us to allow other possibilities, other experiences, viewpoints and emotions than we usually allow ourselves, is basic. Also, this ‘allowing’ really means that we are letting ourselves experience things very fully, not just intellectually, but as one does in a dream, with personal involvement.

 The illness Ian mentions was pain in the chest, tiredness and depression. The chest pain was diagnosed as psychosomatic by his doctor, but was nevertheless a very real pain. This, his tiredness and depression gradually disappeared as he used the process of coex. But this only occurred because he took something to the process. What he took was regular practice over a period of years. Although there were highlights in what he experienced, as described above, there was only a gradual change to health in himself. Also he took agreement and his consent. Not only did he consent to the action of coex by continuing it, but when he was confronted by possible changes in his view of life as in his dance, when he realised what the dance meant, he agreed to take a chance on those changes suiting him. He did this by surrendering something of the rigid views by which he had previously lived. So, some degree of perseverance, agreement and surrender are necessary attitudes we need in the use of coex.

 If we remember that we are dealing with the dream process, and this process can create a spontaneous drama which can involve our whole being, then in the practice itself we need to ‘hang loose’. So apart from attitudes, the first step of practice is to learn a form of relaxation in which our body has dropped unnecessary tension, and is like a keyboard ready to be played. I find it helps if we create something of this feeling consciously, holding our body, our emotions, our sexuality, mind and memories as if they were keys upon which the inner dramatist can play. In a sense we are seeking to create a condition similar to sleep. As we fall asleep we let go of our control over what we think, what we do with our body, and what we fantasy. Our ‘I’, our decision making self has relaxed and left the stage free for the dream maker to create its realisations. So in approaching coex we need to take on a similar relaxed state without actually going to sleep. Dreams are not as healing as coex, mostly because we do not consciously co-operate and agree with the process. It therefore does not integrate as fully with our waking self.

Many people can easily hang loose, and so coex occurs freely. But in case this is not so, there are some things we can do to learn it. These are tools we can use which can help us define what it feels like to allow our body and mind to be loose enough for spontaneous expression. As such they need not be used once that is learnt.

 1] This is a simple and enjoyable technique which gives a direct experience of spontaneous movement. You need to stand about a foot away from a wall, side on. Start with your right side. You are going to lift your right arm sideways, but because you are near the wall you will only manage to lift it part of the way. So when the back of your hand touches the wall, press it hard against the wall as if trying to complete the movement of lifting the arm. Using a reasonable amount of effort stay with the hand pressing against the wall for about thirty seconds. Then move so you face away from the wall, and with eyes closed relax your arm and be aware of what happens. Try it before reading on, and use the left arm afterwards.

 What we have done is to attempt to make a movement. Because the wall prevented this, the body was not able to complete the movement you asked it to make. Therefore a muscular charge built up in the deltoid muscle. When you stepped away from the wall the arm, if relaxed, was then free to complete the movement. So possibly your arm rose from your side as if weightless, thus discharging its energy. Some people need several tries before they can find the right body feeling to allow the arm its movement. It is easy to prevent it moving because the impulse is quite a subtle one. The point of the exercise however, is to learn a relationship with oneself in which the subtle impulse can express. The movement the arm makes, and how it feels to experience an unwilled movement, is so similar to coex we are thus provided with an experimental experience of the real thing. Therefore it is helpful either to practice the technique until you can do it, or use it a number of times to establish your relationship with the feeling of it. This sense of allowing movement can then be used in coex itself.

 2] For the next technique you need to work with a partner. One person needs to be the ‘subject’ and the other the ‘helper’. The subject can stand or lay down, and the helper should take their hands. The subject should close their eyes and be in a ‘hang loose’ feeling. The helper should give the subject a few moments to feel relaxed in the situation, then start slowly moving their arms in random movements. If there is noticeable tension or resistance to their arms being moved, the helper should attempt to help the subject be aware of such tensions or points of resistance. Sometimes the arms are so tense they will stay in any position they are placed. Then it is easy enough to point out to the subject how they are tensing their arms. Otherwise, perhaps the helper can manage to have the subject feel the areas where resistance occurs, and have them learn to go along with the movements with less effort. This is the aim of this technique. One is helping the subject feel what it is like to have their body moved by someone/something other than their own directions. As this is a learning process, this may need some practice.

 In some cases it will be noticed if you are the helper, that the subject is trying to help you make the movements of the arms. If so, while still moving their arms in a random way, gradually lessen your direction and let them take the lead. If you do this slowly the person will feel you are still directing the movements of their arms. As this point is reached, take your hands away gently and encourage the subject to let their hands and arms explore their own movements. This is a gentle and effective way for some people to be led into the experience of coex. Once they are making their own movements, with the attitude that ‘you’ are doing it, they have effectively learnt how to allow spontaneous fantasy to take place.

 In her article on coex which appeared in Harpers and Queen, Leslie Kenton describes a woman’s experience who was led into coex by the above method. She says, “I watched one woman who was using the technique for the first time, lie quietly breathing. She then found that her hands began to move gently as though she was exploring the texture and quality of space near her body. Crisp encouraged her to go with these fine movements. Gradually they developed into larger stroking gestures in the air around her. Her imaging facilities came into play as the physical movements continued and she sensed that she was in what she later described as a kind of womb. But instead of being dark it was permeated with light, immensely safe and beautiful. Then gradually her torso and shoulders began to move as well until slowly she emerged from this extraordinary womb world into clear air and more light. She began to weep quietly, stunned by the power and the beauty of an experience which had come quite spontaneously from within her. When she later began to try and make sense of the imagery which accompanied the movements she realised that her own feeling sense [which until then she had not even been aware of] had created for her a physical expression of the particular life situation she was in at the moment. She was on the verge of a new beginning as far as her work was concerned, and had been feeling rather unsettled and anxious about it. She found this coex experience enormously helpful because it made her realise that the career changes she had planned had not been motivated by some capricious wish but were very much in line with the direction her deepest self was leading her. She also discovered that she has a feeling sense which she can experience for herself and that if she listens to it, it will express a summary of her life situation at any particular time or help her work through whatever blocks or tensions she experiences.”

MOVEMENTS OF MEANING

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As already explained, our mind or feeling self is linked with our body through movement. It is sometimes clearer for us to observe this in other animals than in ourselves. The expression of sexual drive, for instance, and the follow up of parenting, can easily be seen as physical movements of an instinctive nature in the elaborate courtship rituals of some birds. The movements of these rituals, and the movements of nest making, are examples of spontaneously generated activity. If such movements were inhibited for some reason, the animal would undoubtedly experience physical tension and internal stress. A puppy I once owned demonstrated this to me after I had trained her to sit and wait while I put her food in her bowl. Her instinctive drive was to move to engulf the food. I had put an artificial block to that impulse by smacking her each time she did it. The result was that while she waited from me to give her permission to eat, her body exhibited enormous trembling. As soon as my block was removed and she could allow her movements, the trembling ceased.

 A dog can express its natural and impulsive drives to eat, to chase, bark, be aggressive and have sex more openly than most human beings. Because of our social training we have often built into ourselves quite enormous physical tensions to hold back our feelings and the movements which would express them. The action of coex is a means of releasing the tensions by allowing the body and feelings to express in a ‘safe’ environment without inhibition. But coex itself cannot function sometimes because the very tensions it would release are inhibiting its action. Therefore it is often helpful to begin releasing such tensions in another more structured way. This can be done by making some of the movements we might have made if the body were freely expressing. Note has been taken of typical movements different people make during coex, and these have been put together in a series of exercises. While these are only necessary prior to coex if we have difficulty in starting, they are pleasurable to do, and probably better for health than general physical movements. This is because each one expresses in some way an inner function such as sex, extroversion, introversion, taking, giving, etc. They therefore integrate body and mind more fully than a simple keep-fit exercise. Originally all movement was linked with a function or meaningful activity such as hunting, communicating, and so on. While these movements are not as powerful as either those directly expressing our needs, or those arising in coex, they are extremely helpful.

 1] This first movement we start from a standing position. With feet slightly apart we take an in-breath, and as we reach the high point of inhalation we take head and arms backwards to really open up the chest. From that standing position with head back you then begin to breath out and bend the knees so that you can drop quickly into a squat. As you do so let the arms move forward and up so the hands come palms together near to the face. Meanwhile you drop into a squatting position expelling your breath fast as you go down. You rest there for a moment and then the movement carries on by breathing in and rising back up to the first position again. So you slowly stand as you breath in, then when standing expand the rib cage again by opening the arms slightly backwards and apart, and taking the head slightly back.

 The going down into the squat position should be done fairly fast with the outbreath quite strong so that there is a WHHHHH, an audible blowing of air out of the lungs. It can be done gently, but if possible, do it strongly as the body drops. Let the hips go down as far as you comfortably can, and let the head collapse down too so the body is relaxed. Some people need to put their heels on books to make squatting comfortable, so do that if necessary. The hands come forward in a scything movement until they meet just above the dropped head.

 The movement expresses in postures the two basic ways we deal with our energy – by exteriorising it, or interiorising it. The down position is introversion, and the up an extroversion. It is helpful to get something of the feeling of this as you do the movement. The exercise needs to be done for about a minute, and the aim of it is to get the body systems working, such as breath and circulations. But also it needs to be done over a period of time, as with the others, until it can be felt as a flowing expressive movement without kinks and blocks. As we are using the movements to help release tensions, they should be done even in the face of feeling very awkward or incapable in them. Such are the feelings tensions produce to resist our removal of them. After the exercise is done, sit or stand for a minute and simply ‘imagine’ that you are doing the movement. See if you can repeat within yourself the different feelings states – of being ‘up’ and ‘down’- that occurred while actually doing the exercise. If you cannot remember those feelings, do the movement to remind yourself.

 e next movement you begin in the same position as the first, but feet slightly further apart, about shoulder width. Then, keeping your head and shoulders more or less floating in the same position, circle the hips. The hips are taken gradually into a wide circle; so as the hips are circling back the trunk is slightly bent forward, but still with the head high. The hips should go well out to the side, and as they swing to the front, they should be far forward enough to cause the trunk to be inclined slightly backwards. If you cannot manage this at first, simply do what you can. The knees and ankles should be kept relaxed, as should the hips themselves, so they adapt to the circling. As the hips rotate, if the pelvis is reasonably relaxed, it swings backwards and forwards with the movement. Don’t make the movement complicated by attempting to reproduce these finer points, they will come as your body loosens and the tensions melt. The breathing should then also find its own rhythm. Generally it is out as the hips swing forward, and in as they swing backwards. This is because the chest is slightly compressed as the hips are forward, that is, if the head is floating erect.

 The movement needs to be done for about a minute, and at half time rotate the hips in the opposite direction from which you started.  The last movement expressed movement of energy and so does this – the circulation of energy within us.

So after the movement is finished, stand or sit, and reproduce the feelings of the exercise without moving your body.

 3] This movement is the most important single exercise in the series. Still in the standing position, with the feet about six inches apart, this time we are swinging our pelvis backwards and forwards while rotating the hips from back to front. This may need some practice, so if you stand and imagine you are taking your hips backward to hollow the lower back and then swing them forward, that is the basis of the movement. As the pelvis swings backwards it hollows the lower back, and when forward it causes the chest/rib cage to slightly collapse.

 If you try, and find you can do that, it now needs to be developed into a wider movement. So I will describe the whole movement from the beginning carefully. From a standing position you tilt the hips backwards, hollowing the lower back, and continue this backward tilt as if you were going to sit down in a chair, allowing the knees to bend slightly to keep balance. Although it is necessary to describe this in sections, the movement needs to be a flowing one. But in this position the trunk is slightly forwards, the breath in and the rib cage expanded. At the end of the backwards swing let the hips begin to push forwards. At the same time begin to straighten the legs and breathe out. What this does is to bring the hips in a circling movement from back to front. Because the knees were bent as the hips went back, the circle is down and back, forwards and up, until you return to the standing position started from and continue the movement.

 Not only does the pelvis swing backwards and forwards in the movement, the legs bend and straighten, the chest is expanded and collapsed, and as you gain fluidity, a wave of movement runs up the spine. If the chest is kept rigid this will not happen. So the chest and neck need to kept loose and ready to respond to the hip movements. Sex in animals expresses as spontaneous movements. In human beings the hips are often so immobile it is impossible for this spontaneity to occur. But this exercise is much more than something to mobilise our sexual responsiveness. Because the spine is the main nerve trunk for our whole body, and because movement is life [i.e. the big difference between a dead and a live body is that the live one moves] the spinal waves created in the movement help the whole body to come alive in the sense of releasing energy from tensions and in mobility and expressive movement. Also, this movement, along with the one before it and the next one, are extremely helpful in easing or removing lower back pains caused by tension or back strain.

 This exercise expresses the giving and receiving, the yes and no of relationship. When you finish it, sit or stand and recreate the feelings of it by imagining the movement. You may find your breathing responds to what you are imagining. This is normal.

 4] This exercise can be called ‘roller skating’. You stand with feet a little wider than shoulder width and with trunk bent forward and knees bent also. The back should be reasonably straight although at an incline. You now swing the hips from side to side. If possible let most of the movement occur from below the navel. You can keep you eyes looking ahead, your arms swinging in time with the hips as well to let the body move fully. But it is the lower back which is being worked here, although the movement massages the lower internal organs as well, so you may get the stitch until you adapt to the exercise. Do the movement fairly vigorously. If you do get the stitch, don’t stop altogether, just slow down. The movement will then massage the area of discomfort. After you have finished the exercise, imagine you are making the movements to recreate the feeling of it.

 5] In this exercise we need to stand with the feet as wide as we comfortably can. Be careful to check how slippery your feet are on the floor surface. If they are too slippery to easily maintain a feet wide position, it may help to take your stockings/socks off. From this position let your trunk drop and the arms to droop forward, allowing the spine to be gently stretched. When you feel your spine has adapted to the position, from an outbreath swing your spine and head to the left, allowing it to roll over and up to the standing position as you breathe in. You drop the trunk downwards in the middle again breathing out -do it fairly fast- then roll head and trunk to the right as you come up and breathe in again. The movement is an active one, with a light pause as you reach top and bottom. Some people like to allow their arms to extend in a wide arc as they come up. It feels more balanced. Also, as you come to the upright position with the inbreath, let the head drop back slightly, and arms extend sideways and back to increase the chest stretch. This balances the deep exhalation accomplished by dropping the trunk forward.

 This is a very pleasing movement, and because it connects with the breath cycle, develops a particular rhythm. If you can manage it without becoming giddy, let the exhaling of breath as you go down be quite energetic. When the exercise is finished, imagine doing it while sitting or standing. Psychologically, this movement expresses energy up and down the spine. But it also has something of bowing before something, then standing energetically erect.

 6] This movement works the abdominal muscles quite strongly, and needs to be approached slowly until you feel confident and able in it. It is not primarily a physical exercise. It is an expression of letting go of self, of surrendering. You start with feet about shoulder width apart. From an inbreath you drop your head slowly back and breathe out, allowing your head, shoulders and trunk to drop slightly backwards with the arms limp. If you are comfortable in that, allow your trunk to drop backwards while you breathe as you can. The point of the movement is not to see how far backwards you can go. It is to express the feeling of letting go of self, of dropping control in a disciplined way. This comes about because the top of the body is surrendered, but the lower part is highly organised to support that surrender. This is very much what coex is. So the dropping backwards need only be very slight unless your spine is flexible.

 When the head and shoulders are back, at first hold the position for a very short time, then recover to the upright stance. As you get used to the movement, you can stay in the surrendered position longer – just as long as is comfortable – then recover. The meditation of this movement is to create the sense of letting go, of surrender, without moving the body much. In this way we can create this feeling in ourselves when we come to use coex and need to let go of our muscular and emotional control. It is also important to recognise and create the feeling of recovery to the erect, self directing stance. coex is partly a way of learning how to direct the processes of our being more capably, and these two stances are important.

 7] This exercise uses the legs a lot more, and introduces more spinal twist. You start with feet about a metre apart in a standing position, and with the hands palms together in front of the chest. Turn the left foot to point to the left, and as you turn the trunk to face in that direction, let the left knee bend until the hips drop right down near the left heel. To make this easier, let the left heel rise. In other words, don’t try to keep the foot flat on the floor. Meanwhile the right leg is trailing right out behind you, forming an arc up from the floor along the spine. The right knee is on the floor but hardly bent.

 As this lunge to the left occurs, from the hands together position, let the right hand reach forward in the direction you are lunging, and the left arm stretch out backward toward the right foot – i.e. in the same direction. This gives a slight spinal twist, although the head should be facing front. Also, although you are reaching forwards with the right hand, there is a common tendency for people to extend the whole trunk forward too, and that is unnecessary. The trunk curves upright from the trailing leg.

 From the lunge position, using the strength of the left leg push back towards the upright position, bringing the hands back to be centred in front of the chest again. The breathing sequence for this being out as you lunge, in as you centre again. Then from the centred position you lunge to the right. Don’t forget that it is now the left arm you extend forwards – always the opposite hand. Pause in the lunge then using the strength of the right leg push up and centre again.

 I find this movement one of the most enjoyable, and there is a way of doing it which makes it flowing and a unity between breathing, moving and meditation. But before that can be done, you need to practice the exercise until you can do it without too much thought. Then, do the movement slowly, as if it were an expression of the breath being unhurriedly expelled as you lunge. Hold the position for a pause, then slowly back on the inhale, once again pausing. The exhalation should be felt inwardly as a giving out of oneself, and the inhalation as a receiving. As you can probably now begin to see, the movements are thus expressing some of the basic energy/feeling states – introversion/extroversion; surrender/control; giving/receiving; relaxed/dynamic. So not only are the series designed to mobilise our body by taking it through its possible basic movements, they also mobilise our energy and feelings by calling on them to stretch and move. The still meditation of this exercise is a little more complex than the others, because of the complex body patterns, but try it while you sit or stand.

 8] This movement is a spinal twist, more so than the last. You start by standing with the feet a little wider than shoulder width and with the hands at the sides. Leading with the head, we turn to the left, letting your arms describe a wide circle, and continuing their movement when head and trunk can turn no further. As the trunk turns to the left, let the feet and knees accommodate the twist, so that when you have turned as far as you can to the left, your left knee is slightly bent in a lunge to allow the fullest turn. Now turn from there to the right, going round as far as you can, fairly slow to let the feet and legs change. The arms are extended describing a wide arc, and coming to rest where you feel comfortable, but not floppy. The breath cycle is to complete exhalation as the spinal twist is complete, and to complete inhalation as you reach mid-point between the left and right twist. Like the previous exercise, if the breathing is united with the movement, it makes for a more satisfying experience. Once you have got the feel for integrating breathing and movement, perform this one fairly slowly and purposefully. End by imaging this one while sitting or standing in stillness.

9] This exercise is very difficult to describe in a book, but as it is important an attempt will be made to make it clear. It is a standing movement which aims at mobilising the rib cage in one of its movements we seldom make in everyday life. Keeping the hips still, it is possible for the lower ribs to swing slightly sideways. If we do this with the right side of the rib-case, it causes the left shoulder to drop, and the right to rise. When we alternately extend the right and left sides of the lower rib-case, the shoulders alternately rise and fall also. Therefore, if one lifts and drops the shoulders alternately, this may help produce the extending of the rib-case, but not necessarily so. Many people move their shoulders thus, or swing their hips energetically, without their rib-case being mobilised at all. As the chest in general is highly expressive of emotions, as seen in crying and laughing, any such inability to move the rib-case suggests tensions or repressed emotions in the area.

 To make sure your movement is actually doing what it should, it is helpful at first to practice in front of a mirror. Keeping the hips still and rib-case centred, hold your index fingers about two inches away from each side of your lower ribs. Now see if you can swing the ribs sideways towards the extended  but still finger without swaying the whole trunk and hips sideways as well. At first it might be that you do not know just what muscles to move to accomplish this, but with practise it becomes simple to do. Like one of the earlier movements, this one may cause you to develop a ‘stitch’ if you do it fairly actively. This is because it strongly massages the internal organs, which is a healthful stimulus to them. It may also cause an unusual bellows action with the lungs, causing a pumping of air in and out of the lungs without actually breathing. This is quite normal for the movement, and is not harmful. The movement should be ended by the still meditation.

 10] In a general sense we have been moving up the body in this series of exercises, and so are concentrating more on the chest and shoulders at the moment. This exercise is primarily to mobilise the shoulders and rib-case in relationship to the spine. But it also brings the arms into action in more than a supporting role as heretofore. Start by standing with feet about shoulder width apart. Be aware of the knees, and keep them very slightly bent and relaxed. Keeping your head and hips still, bring the hands up to the breasts and take the elbows backwards and close to the trunk. Now, keeping the left elbow back, reach forward with the right hand until the right shoulder swings forward a little, and the left elbow pulls back a bit more. Meanwhile, the head and hips should remain facing forward, so that the shoulders swing around the steady spine. Now swing the left hand forward and the right back, bring the right elbow back and down as the left was. Then alternate the arms reaching and pulling back. The movement can be done slowly but strongly, or fast and energetically.

 The exercise expresses giving and taking, like the lunge, but more forcefully. If you feel any aggression in the movement, let it be expressed. Like the last movement, this too may cause air to be pumped in and out of the lungs. Finish with the still meditation of the movement.

 11] This is more of a meditation than an exercise, but is important in mobilising inner feelings which lay behind movements. Stand in a comfortable balanced position with the hands in front of the chest, palms together and eyes closed. Imagine that as you breathe in the air is fanning a small glowing coal inside the chest. The incoming air makes the coal glow gently, and you breathe slowly and with awareness. This coal is just a symbol of the subtle pleasure sensations generated by slow purposeful inhalation. If you can be directly aware of this pleasure, dispense with the image of the coal. In either case, let the hands indicate the amount of this glow or pleasure. Let them do this by moving apart, so that if the pleasure is intense the hands reach wide. As you exhale and the glow fades, let the hands come together. But if there is little felt, then the hands remain unopened. When you begin this meditation, do not be in a hurry to open the hands to let the feeling of pleasure radiate out. In fact, let the hands be as spontaneous in expressing what you feel as you can. It may be that your hands thereby move a great deal, or very little. At the end of this moving meditation, there is no need to repeat it as a still meditation.

 12] These exercises, and the meditations accompanying them, may have introduced you to the idea of mobilising ones internal energy flow and ones attitudes or feelings as well as releasing tension and stiffness in the body. Yet physical tension is only partly to do with not flexing ones limbs and spine enough. Such terms as stiff-necked, heavy handed, rigid, and no backbone, although apparently referring to the body are actually describing character traits. Even if such character traits do not cause physical stiffness, to live with them is perhaps even worse than not being able touch ones toes or turn ones head. A great deal of bloodshed in the world arises out of people living in such narrow political or religious beliefs that they are ready to kill others who do not share them. That may be an extreme, but most of us have some areas of stiffness or pain in our soul. This is mentioned because this exercise, although completely physical, confronts many people with either the narrowness of some of their attitudes or the stiffness of their feelings.

 In this exercise we explore the use of sound. To make different sounds we need to move not only our throat, but also our trunk and even limbs in different ways. Sounds also evoke feelings and move or exercise them. Just as many of us do not move our body outside of certain restricted and habitual gestures and actions, so also our range of sounds may be quite small. So for several minutes explore making sounds. Start by taking a full breath and letting it out noisily with an AHHHH sound. Do this until you feel it resonating in your body and change to a strong EEEEEEEEEEE sound. Then try MMMMMMMAAAAAA.

 If you are doing this exercise for the first time, that is sufficient for one session. As your sound production improves though, and you begin to enjoy it, explore making all sorts of happy sounds; different sorts of laughter, proud, childish, funny, etc.; angry noises; animal and bird noises; sensual sounds; the sound of crying or sobbing; natural sounds such as wind, water, earthquakes; make the sounds of different languages and different situations such as a warriors chant, a mothers lullaby (without real words, just evocative sounds), a lover’s song, a hymn to Life, or even sounds about birth and death; and just plain nonsense noises. Don’t attempt to explore all these different types of sound at one session. Just choose one and explore it until you can feel yourself limbering up in it and getting past restricting feelings such as shyness or stupidness. Those are the walls of restriction.

 Because the above exercises are excellent preparation, coex can be practised directly after them. I am not suggesting they should always precede coex, simply that having done the movements the use of coex is an excellent finish. If used in this way, a period of rest or relaxation at the end of coex would be useful.

THE SENSE OF NONSENSE

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In an unpublished manuscript I was fortunate enough to be loaned, Dr. Caron Kent describes how some of his patients found healing through working with the self-regulatory forces in themselves. More interesting still in regard to what we are considering here, he also describes how he first made contact with the process of coex in himself. He says that he had been feeling unwell for some time, and as a doctor recognised his condition was more psychological than physical. He felt he needed to discover the latent resources of his own being and so decided to regularly give time to be with himself and learn. He did this by sitting at his typewriter and writing whatever came into his feelings or thoughts. At first such writings were disjointed, meaningless and appeared to be of no help to him. But he persisted, and into his spontaneous writing began to emerge pieces of information and insights into his nature which started the process of change and healing. He later refined his technique and used it to help others, as described in his book THE PUZZLED BODY – Vision Press.

 Although this differs from Jung’s approach in techniques used, nevertheless the underlying principle is exactly the same. Jung suggests fantasying with the hands, Caron Kent used his typewriter. People have used an enormous variety of approaches to experience coex, but basically what underlies each is that they have trusted their own nature and dared to allow seemingly irrational parts of themselves expression. Their belief in the resources of their own being was a powerful demand directed to their inner process to produce something helpful. Continuance in the face of initial meaningless made their demand an organising and disciplining force to draw sense out of the original jumbled expression of their unconscious. Whether we are attempting to define a new and more useful view of the world, to ease aches in our soul, or to transcend the limitations we find in our art or love, some aims in our life are big enough to need persistence in the face of obstacles.

 We can consider our body, with its variety of faculties, as our typewriter, or equipment extraordinary. I know that people may already have defined a working relationship with coex through their activity in such things as painting, music, dancing, etc. Nevertheless I still believe it is worthwhile learning to relate to coex directly through ourselves. This need not in any way detract from other techniques we use. In fact I believe it can only add to them, for they are all extensions of our basic bodily and psychological functions. Also, this direct approach links with some of the ways our internal processes work.

 Although it has already been quoted in an earlier book, it helps to be clear about this point of allowing physical fantasy if one understands the way completely unconscious inner events gradually emerge into consciousness. W.V. Caldwell, writing about the way Van Rhijn has defined the levels of consciousness says there are four stages:-

1] The deeply unconscious physiological process, such as cell generation and digestion. Problems which cannot move more fully into consciousness and so are held at this level, become psychosomatic pains or illness. This becomes clearer if we consider human life in relationship with other life forms. A plant for instance might have some sort of bacterial illness, but would not be able to bring that to awareness. In a sense many things which occur to us, although they are very real and definite, never become a part of our conscious life, but always remain in the ‘plant’ level. If they are to move from ‘deeply unconscious physiological process’ to becoming known consciously, there are stages such events go through.

2] As the physiological or psychobiological process moves nearer consciousness, its next level of expression is postural or gestural. Thus we may express our deepest hidden feelings in an unconscious body posture or movement. Not only our feelings express in this way, but also our physical tone or health shows in our gestures and movements. Even the plant droops if it needs water.

3] Next, when something moves from the gestural to the next stage of expression it becomes a dream or a symbol, which although it may not be understood, is now entering the arena of awareness.

4] At this stage, what had been deeply unconscious, then symbolised, now becomes known enough to be verbalised or thought about and analysed. If one had attempted to verbalise something in level two it would have been so far outside of consciousness as to defy description. Also, when looking at these levels or stages, they suggest that the dream process is a means by which deeper stages can be portrayed to awareness in order to make them known. Therefore, by working with the dream process via coex, we can tap deeper levels of awareness and make them known.

 An interesting example of these four stages and how someone can work through them is given by Reich. When the abdominal tensions of a patient were released the man found his body making spontaneous movements. These were allowed and the movements gradually led the man to take on the posture of an animal – he and Reich both felt it to be a fish. This puzzled both of them as to it meaning, but as the movements continued the man first realised he felt like a fish caught on a hook and line, then suddenly, that was how he felt in regard to his mother.

 As can be plainly seen, the first level is seen in the example as the man’s unconscious abdominal tensions, built into his physical structure. When these are loosened and considered by the mans conscious attention, and the spontaneous self-regulatory/dream process is allowed to function, level two manifests as movement and gesture. This moves to level three where the movements are recognised as a symbol – the fish. Then the fourth level, insight and understanding are achieved when the man realises the fish represents previously unconscious feelings he has about his mother. At this point he can verbalise and analyse. I believe that being aware of such facts enables us more easily to open ourselves to the process of self-regulation and trust what it produces.

GIVING THE URGE TO HEALTH THE RIGHT SETTING

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Apart from this mental set, the physical and emotional environment we choose to practice in is important too. When I had been seeking coex for some time, my very first experience of it came while I was sitting in a local church relaxing. As I dropped tension my head began to be pulled backwards in spontaneous movement. I was excited by this and attempted to allow what was happening. Even so the movement disappeared within moments. Much later in the company of friends interested in coex, and in a room we were using for its practice, the movement appeared again. This time it continued and fully released in a re-enactment of having my tonsils out.

 The setting and its social and emotional environment are extremely important. The movements and sound I experienced in re-enacting my tonsil operation would have been highly unacceptable and difficult to explain in the setting of a country church. In the company of my friends however, I could relax and know that whatever was produced in my practice would be sympathetically assessed.  Setting therefore includes more than simply the room we use or the friends we keep. This is brought out clearly by the experience of Joy whose doctor diagnosed a muscular illness because of spasms in her arm muscles. She had lived under the shadow of this ‘illness’ for some years before she attended a coex group and saw that such spasms were a natural attempt on the part of her self regulatory process to release tension.

 The aspect of setting that Joy confronted is of course an integral part of our own nature in some degree. As already said, an easy relationship with the unconscious is not something our culture teaches or encourages. Therefore, in teaching people how to learn the process I have been asked certain questions over and over. People ask: “Is it dangerous. If I let go of the hold I have on my emotions, will I lose control or go mad?”….”Is this against my religion? When I leave myself open like this, will evil forces take hold of me?”….”Isn’t it bad to express your negative emotions? Surely it’s healthier to keep them in myself and not load them onto other people.”

 Because such ideas and feelings can stand in the way of allowing ones own urge to health a reasonable area of expression, they need careful thought. Although I am going to look at each of the questions, it is important that if you find these questions in yourself you need to take them seriously. They are standards you have been living by. As such you are using them now to assess the safeness or usefulness of something new. Such standards may have been given to you ready formed by your family, your culture, or a group you belong to. Any such standards which you accept as valid will decide the directions you choose in life. Therefore you need to check them thoroughly to see if they are based on anxiety or observable facts.

 COEX CODE OF PRACTICE

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IS IT DANGEROUS – WILL I GO MAD…….There are dangers attached to any undertaking. Most of us drive a car or ride in motorised transport despite the fact that tens of thousands of human beings die annually in such transport. But when we learn to drive a car we recognise that the dangers attached to it are lessened by learning certain rules applying to it, such as driving on a particular side of the road. In the use of coex it is largely a natural process which has its own built-in safety factors. Nevertheless there are certain things which are important to its use – rules of the road so to speak. These are as follows:-

1] If you have any history of being hospitalised for mental illness you should not practice coex. Jung sums this up when he writes, “In this way (by letting things happen), a new attitude is created, an attitude which accepts the irrational and the unbelievable, simply because it is what is happening. THIS ATTITUDE WOULD BE POISON FOR A PERSON WHO HAS ALREADY BEEN OVERWHELMED BY THINGS THAT JUST HAPPEN…” 

2] Because one is dealing with the dream process, some of what arises will be in symbol form. Such symbols, whether in the form of the danced story or feeling oneself like an animal, need to be gently enquired into. They need to be understood in reference to ones everyday life, as did the man who acted out being a fish. If this is not done some degree of unclarity or lack of integration occurs. In terms of the four stages of consciousness, our symbol level has not unified with our verbal intellectual self.

 Despite observing hundreds of people use coex I have not seen anyone ‘go mad’. I have seen one woman who had an undeclared history of hospitalisation for a manic condition – in which she flew so high into feelings of idealism and what she called love, that all practical issues such as the care of her child were forgotten – again enter those feelings and need the help of tablets to bring her down to earth once more. In her case coex had not caused her condition, it had only triggered it into operation again, as did other events in her life.

 What coex does do often though, is to bring people to a completely new and more relaxed relationship with their unconscious. People who had been afraid of their unconscious rising up and swallowing them in ‘madness’ learnt to meet it as a friend and ally. The irrational was seen not to be something crazy to guard against like an enemy within, but as a natural part of ones own being, also working for ones survival. A patient of Jung’s sent him the following letter describing her own feelings about this:-

 “Out of evil much good has come to me. By keeping quiet, repressing nothing, remaining attentive, and hand in hand with that, by accepting reality – taking things as they are, and not as I wanted them to be – by doing all this, rare knowledge has come to me, and rare powers as well, such as I could never have imagined before. I always thought that when we accept things, they overpower us in some way or another. Now this is not true at all, and it is only by accepting them that one can define an attitude toward them. So now I intend playing the game of life, being receptive to whatever comes to me, good and bad, sun and shadow that are forever shifting, and, in this way, also accepting my own nature with its positive and negative sides. Thus everything becomes more alive to me. What a fool I was! How I tried to force everything to go according to my idea!”

 IS IT AGAINST MY RELIGION…Commenting on the woman’s letter above, Jung writes; “We must never forget our historical premises. Only a little more than a thousand years ago we stumbled from the crudest beginnings of polytheism into the midst of a highly developed, oriental religion which lifted the imaginative minds of half-savages to a height which did not correspond to their degree of mental development. In order to keep to this height in some fashion or other, it was unavoidable that the sphere of the instincts should be thoroughly repressed. Therefore, religious practice and morality took on an outspokenly brutal, almost malicious, character. The repressed elements are naturally not developed, but vegetate further in the unconscious and in their original barbarism…….Only on the basis of such an attitude (as the woman’s acceptance of both sides of herself), which renounces nothing of the values won in the course of Christian development, but which, on the contrary, tries with Christian forbearance to accept the humblest things in oneself, will a higher level of consciousness and culture be possible. This attitude is religious in the truest sense, and therefore therapeutic, for all religions are therapies for the sorrows and disorders of the soul.”

 SHOULD I KEEP MY NEGATIVE FEELINGS IN…..Recent findings in regard to repressed emotions of grief or shock show how by holding back such emotions they can lead to serious illness such as cancer. Even ailments such as the common cold, which were once thought to be the result only of exposure to germs, are now known to also afflict us when our immune system is weakened by stress. When investigating why some people come through a period of stress such as bereavement in good health, and others develop serious illness, Dr. Peter Knapp, professor of psychiatry at Boston University School of Medicine, came to the conclusion that, “The ones who stay healthy actively grieve. They think about what’s happened to them and gradually work it through. If you lock feelings away, it seems as if your body mourns for you by becoming sick.”

 I have met people who are convinced that if they express such feelings as anger, these negative emotions spread out into the world like an infection, and enter other peoples lives. Obviously, anything we express in word or deed in front of other people can influence them in some way. But what is usually overlooked is that repressed feelings are unconsciously influencing the way we deal with people anyway. I remember a young woman who used coex for the first time and expressed a lot of body movements and angry sounds. Afterwards she told me she had experienced the release of a lot of anger toward her younger sister. She then said, “I never understood before why I could never get close to my sister. Now it is so clear. I was so full of hidden anger I could never feel affection.” So coex practised in the right setting offers a safe and socially acceptable way of releasing emotions which can cause illness or difficult relationships if held inside.

 WILL COEX CURE ALL MY ILLS

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One should not think of using coex to replace the necessary skills of doctor, surgeon, psychiatrist or priest. It is a skill or tool we can use to enhance our life. Like any tool its uses are fairly specialised. A hammer is of no use to put a screw in properly. coex is useful mostly for people who already deal with their life reasonably successfully, but have particular tensions which need release, or who seek to further their creative ability and have a deeper experience of themselves. People who find it difficult to take responsibility for their own health in some degree, or find it foreign to think of their own life as something which can be improved and renovated like a house, need another approach. Taking these things into account, seeing it as a means of self help rather than a force outside oneself, coex has a place in society. Thousands of people feel an urge to transcend their present life situation. Doctors and therapists have neither the time nor the technique to deal with thousands of people at a time. Yet our present social climate screams out for forces of regeneration and positive change. If we cannot find means by which each person can take up this work themselves, using their own initiative and skill in connection with their own natural resources, then the future looks bleak. If we depend only on professional bodies and individuals, our turn may never come.

 Often there is no ready made answer to what we feel a need for in our life, we have to wrestle it out with ourselves, sculpt it out of our own nature. Perhaps others can support us in this, but it is still our work, our journey. Similarly, the answer to our world tension is still in the forming – and it is we who are forming it. For myself I often wonder how Faraday felt as he watched the laws of electricity reveal themselves in his experiments. What was in the heart of Stephenson when he was able to demonstrate the laws of steam? I believe that each of us, as we watch the unfoldment of one of the great forces of nature at work in us share something as fundamental and life changing as the discovery of magnetism or steam. Magnets in their everyday use now give us direction in the compass, electricity in the dynamo and sound in the loudspeaker. What – explored, researched and used – will this law of human potential breaking into consciousness lead to?

The Magical Dream Machine

We all dream every night, so we each have what could be called a Magical Dream Machine.

To gain a feeling of this, imagine yourself entering one of those game machine areas where youngsters can ride a motorbike, or ski down a slope. But instead of a simulation of a car, you discover a large machine that you can climb into and become completely enclosed. When you close the door, contacts link onto your body and head in the complete darkness. It is quiet as all the external sounds disappear, and you relax your hold on your body and senses. Your whole experience of yourself shifts as the external world melts away, along with your awareness of your body. That is sleep.

But now – in the darkness a light glimmers. Gradually it takes shape. The shape of a person is suggested. In the time that follows he or she evolves form, moves, and you have full sensory experience. You are totally involved, with all your emotions and sexual responses. Changes occur and you love, fight, fear, murder or bring to life again the person, who can become an animal, a devil, God or a bodiless voice lost in a sombre countryside. Your experiences are totally real, and you move through heaven and hell, despair and joy, darkness and light. Scenes from your past can be revisited – or totally new experiences can be felt so clearly, you are enriched. That is a dream.

 Seeing Is Not Believing

If you had been in such a machine, and on coming out of the total involvement of these moving experiences, you were told you had created it all yourself – that on the black screen you had, out of your fears, habits, secret longings and passion; out of your immense store of memories; with your unbelievable range of feelings and creativity – you had given form to urges and processes in your body and made this rich world of experience, what would you feel? Would you disclaim responsibility? Would you consider it meaningless? Would you realise what amazing creativity and potential you have?

In your dreams you create such a world and such experiences. But perhaps you have not taken time to consider the wonder of your creative process in dreams. Every night you create a new drama. You conjure out of your own being the people, the creatures, the surroundings of your dream. Then you give life to what you create – not only life but purpose and drama. You are a supreme dramatist, playwright, actor and actress. You are the great Creator – in your dreams. Considering this, have you ever wondered why that enormous creativity does not flow into your waking life? You can see that some people have that creativity and are enriched by it personally and financially. Why not you?

But what is the REAL world?

In considering how you reply to this, remember a few well-known facts about how you encounter the so-called ‘real’ world of waking life. Firstly, when you look at an object such as an orange or apple, remember that although you have the sense of seeing what colour and texture the fruit has, in fact all you are seeing is reflected light. You never see the actual colour of the object.

Also, as far as texture is concerned, this is a mystery to you. Texture depends entirely on what you approach the fruit with. If it is an electron microscope, then the texture is one of shifting swirling atoms and subatomic particles. If you were tiny the apple would have a very different appearance than it does to you at your present size. Also, remember that you never actually know what the apple feels like or looks like directly. Your eye takes in streams of light that are translated into nervous impulses transmitted along the optic nerve. In the brain these nerve impulses are again translated into an image that enables you to have some relationship with an apparently external world. In the same way the nerve endings on your fingers transmit signals that are translated into sensation.

Similarly the television picture you watch on a screen is translated from signals the TV set is sensitive to and changes into pictures, colour and sound. The signals are not in themselves images, colour or sound. So, like the TV, the world you feel so sure you are seeing and experiencing, is one your brain has created in order to enable you to deal with survival. Even so it is a translation of ‘the world’ that has been shaped by evolution and its limited needs. You only respond to very narrow wavebands of light and sound for instance. So you do not know much of what is actually going on in the world anyway. Your eye, as a lens produces an upside down image of your surroundings, and this is ‘corrected’ to help you move around more easily.

Considering that you only experience a virtual reality of the external world created by your brain – and that is itself limited to a tiny fraction of what is actually surrounding you – you cannot take seriously your perceptions of the world or people. There are so many radiations, energies, and depth upon depth of texture in the cosmos and objects around us, that in effect we are blind and deaf. See Inner World

 You Are the Creator

So it is true to say that you live in a world, in conceptions of yourself and your surroundings that are a self-created virtual reality. You could just as correctly be asked the question of whether you accept that you create all you experience in regard to the objective world, as you could of the magical dream machine.

However, we are discussing dreams, but remember that what is said could equally as well refer to your waking life.

So, your dreams are a magical place in that you have the ability in them to create a totally real world. Do you discount them? Do you see that you create your own world of experience in them? If you do, have you wondered why you may have a propensity for creating what you do? Or why, with such creative potential, you might still lack self-confidence? Just as you create your surroundings in dreams, you also create the psychological and sensory world you live in. Understanding your dreams can help you to clarify why you at times create what does not satisfy you, and how to generate a whole new world of experience. You can take charge of your creativity and ride with it instead of being at its mercy. Such power, after all, can as easily produce misery and ill health as pleasure and ability – unless you learn to direct it. Such creativity can lead you into hell, or create a heaven.

A few magic words to remember to say to yourself – “I have the magical power of creation. So I can create a hell for myself or a heaven. I have immense ranges of ability and problem solving. So here I go in believing in myself!”

Amazing Storehouse of the Mind

Although you constantly use the huge storehouse of memory and developed skills in your everyday life, you may usually fail to recognise what you are doing, and what a miracle it is. As an example, you now hold in store millions of bits of information. By asking you a simple question such as ‘What is your present home address?’ I can call to conscious awareness a minute part of the information lying unconscious. If I were to present you with a bicycle, or you were dropped in deep water, the skill of cycling or swimming could also emerge from latency if you had previously learned those skills.

Apart from these aspects of your immense storage of information, there is also the possibility that by the right series of questions or experience, you could arrive at a creative synthesis of information already held. In other words something not previously held in memory could arise by putting together old ideas or experiences. With the right stimulus, in the same way you could bring to expression potential within you that is at the moment lying dormant.

While we dream we have a very full access to the storehouse of our experience. If we learn to use the dream process we can more capably use the riches of what usually lies unconscious like treasures at the bottom of the ocean. There is a natural process of putting together the separate pieces of your experience into creative new combinations. All of this can be accessed by exploring the treasures held in your dreams and the dream process. See Using Your Intuition; Clicking On

 Mind Watching

Because of the many nature films shown on television we are now used to the idea of mature and intelligent adults spending days or years watching the behaviour of animals such as hyenas or chimpanzees. In her book In The Shadow of Man, Jane Von Lawick Goodall explains how, by watching chimpanzees and taking note of her observations, radical new insight into the behaviour of chimpanzees arose. She didn’t think beforehand what she expected to find, but simply observed and put together the information that arose. For instance on several occasions she saw the chimpanzees kill another animal and eat its flesh. The knowledge that chimpanzees were meat eaters was entirely new.

In a similar way, by observing dreams and laying bare the emotions and associated ideas and memories you have with your dream imagery, you gradually define your personality, its strengths and weaknesses, in a depth you had never managed previously. I have called this mind watching, but it covers every aspect of human nature, not simply the intellect or thinking.  See Self Help

This mind watching through observation of your dreams first presents information about your personal experiences and memories and how they influenced your growth and influence present responses. Gradually the information arising from such watching leads beyond your present boundaries of self. It shows in many cases how your unique self has arisen from, and has indissoluble links with your forebears, with your culture, with the past as a whole, and with the cosmos itself. It leads from yourself to the edge of the known, and perhaps helps you take a few steps beyond that edge into the unknown, to create new understanding, and enter new dimensions of experience.

Remember that you are probably one of the millions of humans suffering amnesia. If you doubt this ask yourself why you do not remember your childhood. No doubt you have also forgotten your life as a baby. You fail to remember your life in the womb. Perhaps, more importantly, you have also forgotten your link with the rest of the cosmos. In fact you are an amnesiac, and by ‘dream watching’ your memory can gradually be restored. It takes time and perseverance, but gradually the time line of your existence will be filled with detail.

This mind watching also gradually reveals to you the many aspects of your mind’s working, and with such insight may come the growing ability to use these facets of yourself. Not only may you discover great vistas of personal memory, but also the roots of your creativity, the subtle senses of your emotions and unconscious, and the treasures of experience you have gathered.

The Path To Take

There are many methods you can use to discover the enormous content within your dreams. For instance look at the following features and explore them to discover what works best for you:  Introduction to DreamWatching; The AmplificationMethod – PeerDream Group – Active Imagination.

Another method that can be used with great benefit if you are a person who meditates, is as follows:

The meditation method of dream understanding rests on the function of memory. The aim is to hold the dream in mind, and at the same time hold the question of what are the activities, passions, memories or pains in you that have formed the dream?

You hold this question in the same way that you hold any question – such as the one asked above about your address. Do not strive, and do not struggle to arrive at an answer. Simply sit and WATCH the dark space of your mind and feelings. Take note of whatever memories, feelings and fantasies arise.

It helps to think of your being as a keyboard that your unconscious knowledge and intuitions can play upon. Holding your self stiffly, in mind or body blocks this mobility. See the passage on using the body in dream work for further information.

This may not be a quick method. So be patient, even when nothing seems to be happening. The mind is a wonderfully responsive thing, and will attempt to present what you are seeking. But at first perhaps only stray memories or feelings will arise. Also, the insight might require you to feel something deeply, so be ready for that and let it happen if you can.

Over a period of days gradually more and more will arise, and it is worth the time spent in the exploration. But do not be content with airy-fairy insight. Do not make the dream a platitude or a cliché. Dreams are powerful expressions of your down to earth, here and now self. You will know if you have arrived at insight because it will be deeply moving and clarify areas of your life that were previously obscure.

It is important to consider what you have received and weigh it against practical observation. See if there is something you can learn from it and apply. Test it wherever practical. Do not be afraid to doubt it and try it against the world. If you are not accessing the best in yourself you need to know it. This avoids the trap of wanting your intuitions about your dream to be true at any cost. The intuitions arising from the meditation method are a valid way of gaining information, just as your senses are, or your ability to read. But your senses and your ability to read can also be ways in which false information is taken in. So your discrimination is needed when using your intuition, as it is in everyday life. The more you use it the more sharp your faculty will become. But discrimination must not act as a source of doubt that blocks your ability to receive spontaneous information.

The Hidden Buttons in the Machine

One of the things we take for granted in our experience of the world is that there are many possibilities hidden in nature that nature itself does not express. For instance lightning is one of the few ways nature expresses electricity. But as a species we have learned there are many other possibilities for the use of electricity. By directing it in various ways we can produce heat, light, sound, power to move things, and pictures as we see on the television, PC monitor or in the cinema.

This applies also to our own body and personality. The example we can use here is the drive towards sex. This has developed in us through millions of years of evolution in the process of reproduction. This gradual development has formed organs and traits, such as courting behaviour, that lead directly toward an attempt to plant the seeds or receive the seeds to reproduce.

In our own culture we largely accept this except where there is psychological trauma that may prevent a normal expression of sexual drive. We have the unconscious concept that there is no other possibility. This is rather like looking at lightning and saying, “Well, that’s how nature does it, and that is the only possible way it can be experienced.” But some other cultures have looked upon the sexual drive in a similar way that we have looked upon electricity. They have explored its possibilities.

To explain what they found, and its relevance to what is being said about your personal potential, we need to remember that in nature the electricity in the lightning simply earths itself. All that tremendous energy flows into the earth. What we have learned to do is to put something in between the flow, such as an electric fire or a television set. In this way the flow back to earth produces many different phenomena. New potentials of the electricity are manifest.

Although this is an analogy, we could say the same thing about human sexuality. The discharge of feelings and body fluids in sexual orgasm and ejaculation are like the flowing back to earth. Nature does its thing and the energy is gone. In most human sexuality today there is not even the possibility of reproduction. What other cultures have developed is the concept of this as energy. They say that this energy is potentially many other things than physical reproduction. So they divert the energy into the body toward the brain, rather than out of the body to be earthed. The results of this when successful are extended functions of the brain and senses.

The techniques and teachings lying behind yoga are fundamentally about recognising the potentials lying dormant in you and learning to use them. The eastern cultures, far more than is true in the West, have developed techniques to extend possibilities of human life. See Kundalini

Bringing this back to the “Magical Dream Machine”, once we recognise the enormous creative potential we have, and that we can see active in our dreams, we can begin to realise we are only at the foothills of the possibilities open to us. For a start, millions of tonnes of drugs are taken each year to deal with depression. Yet here we each are, capable of creating a full surround virtual reality, with extraordinary people and creatures, but we are still victims of our own feelings and fears. Isn’t that strange? Isn’t that a tragedy? See – Avoid Being Victims; Life’s Little Secrets; Archetype of the Paradigm –

Take the journey! Learn how your magical dream machine works. Find out which buttons you unconsciously press to create heaven and which buttons you press to create hell! Create your own music. Create your own life!

Collective Consciousness – The Dawn of Awareness

Dreams are an expression of biological life forming a dim awareness of itself, an ill-defined awareness as it came alive in the creatures swarming on our planet. Life became conscious in that way millions of years ago. From the human point of view we do not see it as a powerful form of consciousness. But the focused self-aware consciousness of human beings feeds back into that unfocused ocean of awareness because we are a connected part of it. That fundamental awareness, or what the Australian aborigines call the Dreamtime, and what a lot of people probably mean when they use the word God, is transforming constantly through the impact of new experience. This transformation comes about through an interaction between the focused self-awareness of human beings and that fundamental awareness behind existence. That core awareness is archaic and ancient, a collective experience of everything that has lived. That core awareness is unfocused, but in that is its wonder. It doesn’t particularise. It doesn’t end up being any one thing. It remains all encompassing, a collective. Because of the interaction between physical life forms and that core awareness it is evolving all the time.

At times I have explored that deep ocean of unfocussed sentience, and at one time as I dropped deeply into it I had the sense, or the awareness, that life has a unified consciousness. In that consciousness life has the awareness of millions of years of experience through all its creatures. This awareness developed into a living framework, a living matrix. Life learned how to build, how to develop an integrated system. The lesson was learned slowly, but it was unfolded from the already existing building blocks or framework that formed the universe. Integration means connectivity. It means symbiosis, working together for mutual gain. It means love in its most profound sense – the giving of self to another as happens in pregnancy and child rearing; as happens in life where to survive we live on the death of other things such as when we eat plants or animals.

All that life has learned is now a great matrix of influence that continues to flow into the way things work, and who we are. This is like an enormous structure that directs things and holds them to that pattern. I suppose this could be seen as a sort of establishment – what is established. But this would not be a real insight into that collective awareness. Because all the time, in a sort of flashing newness of creativity the collective awareness constantly upgrades, it constantly experiments, it constantly tries out new things. It does this because of the factor of randomness, because an aspect of the universe and life is chaotic, and it has through that a freedom to do the unexpected. And Life integrates what it learns.

Life learned how to build, how to develop an integrated system. The lesson was  learned slowly, but it was unfolded from the already existing building blocks or framework that formed the universe. Integration means connectivity. It means symbiosis, working together for mutual gain. It means love in its most profound sense – the giving of self to another as happens in pregnancy and child rearing; as happens in life where to survive we live on the death of other things such as when we eat plants or animals. All that life has learned is now a great matrix of influence that continues to flow into the way things work, and who we are. This is like an enormous structure that directs things and holds them to that pattern. I suppose this could be seen as a sort of establishment – what is established. But this would not be a real insight into that collective awareness. Because all the time, in a sort of flashing newness of creativity the collective awareness constantly upgrades, it constantly experiments, it constantly tries out new things. And it integrates what it learns.

Human society with its immense variety, it is enormous range of experience, its conflicts, its pain and challenges, is the most amazing source of experience and experiment. It constantly presents variety and opportunity to try out new things. And I saw that life is learning about energy exchange, about shifts, about not holding on. Or perhaps it has learned that and it is offering that as possible behavioural responses to us human beings. In any case, for me personally, I saw that I do not need to hold on to any particular form of relationship. One of the most powerful stances we can take is that of balance. Not holding on to the shifting experiences we meet is the balance that allows us to move and shift according to this moment, this need, this person we are dealing with now.

I saw that dreams express an archaic wisdom. They express that wisdom mentioned above that the collective awareness has gathered through unimaginable variety of life experience. It expresses the possibility of all the behavioural responses that it has learned. For instance, in human society there are all manner of relationship between the man and the woman. There are men with one wife, no wife, or many wives. There are men who never enter a relationship all their life. There are women with no husband, with one husband, with several husbands, or several partners. Of course the unusual forms of sexuality such as prostitution and homosexuality explore yet more varieties of personal experience. It isn’t that any of these are right or wrong, they are simply variations on a theme. As in music that satisfies, the theme may explore conflicts, pain, or discord as the music moves toward integration, toward synthesis and satisfaction.

It is not only genetic coding that influences us to respond to present events. There is also an experience that lies behind that coding. There are the millions of years of life experience that led to the code. The archaic in us exists because of connections. The whole matrix of life exists because of connections. Many of these are obvious as we see in the food chain, as we see in the relationship between plant life and the sun and the earth. We see these connections in the way that bacterial life and plant life and human life work together. One thing relates to and depends upon another thing. At a deep level we all acknowledge that dependence. We feel it as a sort of holiness or awe. We see it as a fundamental truth but unfortunately often ignore it.

Our tribal religions frequently, and unfortunately, get disconnected from that archaic source of life. The religion, although it states it is about the creative impulse in us all, often doesn’t help us to connect with that creative source, with that internal archaic awareness. So dreams, and the love that people have for each other, are always a more direct route to re-connection. They take us back to that wisdom, that tried and true experience. They arouse again the awareness of our connection with each other.

Some things life has learned are fundamental. Of course the collective consciousness has experience of all types of human relationship. That core experience knows that it is only out of the death of one life form that another exists. It is only by acknowledging and living our place in the scheme of things that we keep our own connection with that core of awareness open. In that way we maintain our integrity and growth. Each of us, from our forebears, from the circumstances of our birth and culture, through pain or wonder experienced, have achieved a particular shape or personality structure. Being that shape, we do not need to conform to somebody else’s shape or requirements. It is the variety that the core awareness treasures and absorbs. Our particular shape has its own qualities and weaknesses. What does need to happen though, is that we need to stand openly, as the shape we are, before that fundamental awareness. We need to bring ourselves just as we are to that connection with life so that it may experience us more fully. In that connection we share with it, and it shares with us. It savours us, and we savour it. If we feel guilty or attempt to hide parts of ourselves, then we remain unwhole. Unwhole in the sense that part of our nature is the core awareness. If we lack that we are only a fraction of what we might be. We are the odd shape we have become. With our core connection we are whole no matter what shape we are. Without that connection we remain separated and alone. See You Are a Dual Being

Certain things are holy, like motherhood, or fatherhood. They are holy because they are so fundamental to life as it expresses on our planet. Marriage is such a holy thing because it represents and is an expression of the wonder of reproduction and parenthood. This should not be confused with partnership, such as occurs in a homosexual relationship.(1) Because things such as marriage, that manifest the most primordial aspects of life, are holy we need to honour them, and perhaps kneel before them in some way. They transcend any one person’s life and experience. Because of this, things like motherhood develop into an immense archetype. In other words they become a focused collection of uncountable human experiences. All such huge areas of experience are patterns in the core awareness. They are immense patterns in the internal structure of human life. And although life itself honours them, although life itself largely flows through the patterns they are, life does not stop us making leaps right beyond the boundaries of those archetypes. In that way we make new connections new possibilities for life itself and for the environment.

() That is not to say that a homosexual relationship does not express another of the most profound aspects of life, that of love. But love should be seen as a transcending influence rather than simply a genital desire or an expression of need or dependence.

See Sorg.

Dream Books – Bibliography

This feature is an excerpt from The New Dream Dictionary by Tony Crisp, published by Little Brown, UK. It is therefore copyright material.

Aaronson and Osmond. “Psychedelics”. Doubleday, 1970.

Adler, Gerhard. Studies in Analytical Psychology. International Universities Press 1967. Adler’s view of dreams. To see book click here

Ackroyd, Eric. A Dictionary Of Dream Symbols. Blandford, 1993. To see book click here

Alex, William. Dreams, the Unconscious and Analytical Therapy. C. D. Jung Institute of San Francisco, 1992. To see book click here

Anch A. and others. Sleep: A Scientific Perspective. Prentice Hall 1988. To see this book click here.

Anon. The Universal Interpreter of Dreams and Visions. Baltimore, USA, 1795.

Antrobus, John. The Mind In Sleep. Hillsdale. 1978.

Arthos, John. Shakespeare’s Use of Dream And Vision. Bowes and Bowes, London, 1977.

Barclay, David and Therese Marie. UFO’s The Final Answer? Blandford, 1993. Has a great deal about dreams, the mind, and environmental influence on the mind and hallucinations. To ssee this book click here.

Becker, Raymond De. The Understanding of Dreams – And Their Influence On The History Of Man. Hawthorn 1968.

Bogart, Greg. Dreamwork and Self Healing – Unfolding the Symbols of the Unconscious. Karnac Books Ltd. This is a very readable book giving a great many insights into the dreaming process, how dreams can heal, and how to work and understand one’s dreams. It does this by giving masses of people’s dreams with some commentary and insights from the dreamer, and also from Bogart’s long experience working with people on their dreams. There are chapters giving a client’s dreams and seeing how they worked through to a healing experience. But there are other chapters such as a wonderful list of archetypes and their meaning. The work owes a lot to Jung’s influence.

As some other reviewers say: “This is a book on dreams like no other”. “This book will be a beacon for anyone seeking the guidance that comes from the mystery within.” “That Jungian dream work can advance psychological healing is convincingly illustrated in this book.”

Bogart, Greg. Dreamwork in Holistic Psychotherapy of Depression – An Underground Stream that Guides and Heals. Published by Karnac Books Ltd This book describes how dreamwork can help alleviate depression, in both long-term and time-limited psychotherapy, and in self-treatment. The author shows how dreams shed light on issues contributing to depression—including drug and alcohol abuse, divorce, death and bereavement, conflicts about sex, health and body image, parenting, workplace stress and burnout, and ancestral, intergenerational trauma.

Bonime, Walter. The Clinical Use Of Dreams. Da Capo Press. 1983. To see this book click here.

Bro, Harmon. Edgar Cayce On Dreams. Warner Books 1970.

Bro, Harmon. Edgar Cayce – Seer Out Of Season. Aquarian 1990. Biography of Edgar Cayce. To see book

Bro, Harmon. Dreams In The Life of Prayer. Harper And Row, New York 1970. To See this book .

Brook, Stephen. The Oxford Book of Dreams. Oxford University Press 1983. A dream anthology, from pre-Christian to present times. To see this book click here.

Brooks, Janice (with Jay Vogelsong and J. Allan Hobon). The Conscious Exploration of Dreaming: Discovering How We Create and Control Our Dreams. Published by Unknown, ISBN: 1585005398.

Bunker, Dusty. Dream Cycles. Para Research, 1981. To See this book click here.

Burroughs, William S. My Education: A Book of Dreams. First published Viking Press, U.S.A. 1995. Also Picador, London, 1996. To See this book click here.

Caldwell, W. V. LSD Psychotherapy. Grove Press, 1969. Caldwell travelled widely in the USA and Europe visiting and studying results in the practices or clinics of psychiatrists using LSD as a psychotherapeutic tool. In the book he gives an excellent synthesis of the mass of information and experience gathered. In doing so he maps the heights, depths and fantasies of the human psyche, in a way that is beyond any particular school of thought. Such a map is of great use to anyone seriously investigating dreams.

Campbell, Joseph. Myths To Live By. Paladin 1988. Wonderful reading, although not directly about dreams. Campbell shows how human beings create certain myths, no matter what their culture or historic period. This myth creating faculty is obviously linked with dreaming, and portrays life and death as the unconscious sees them. To see book click here.

Campbell, Joseph. The Portable Jung. The Viking Press, 1974. To See this book click heree.

Cannegeiter, Dr. C. A. Around The Dreamworld. Vantage Press, USA, 1985. To See this book click here.

Capacchione, Lucia. The Creative Journal. Newcastle Pub. Co. 1993. To See this book click here.

Caprio and Hedberg. At a Dream Workshop. Paulist Press, 1988. See this book click here.

Carskadon, Mary A. Encyclopedia of Sleep and Dreaming. Macmillan, 1992. To See this book click here.

Cartwright, Rosalind. A Primer On Sleep And Dreaming. Addison Wesley. 1978.To See this book click here

Cayce, Edgar – For all books about Edgar’s work see ARE Press

Cartwright, Rosalind. Crisis Dreaming. Aquarian Press. 1993.

Cerminara, Gina. Many Mansions: The Edgar Cayce Story on Reincarnation. An affirmation of the age-old belief in reincarnation, a profile of the legendary psychic reveals Cayce’s remarkable healing abilities and prophecies and examines the legacy of his work in terms of such issues as past life regression, hypnosis, parapsychology, karma, and more.

Chetwynd, Tom. Dictionary for Dreamers. Paladin 1974. Good dictionary.

Circlot, J.E. A Dictionary of Symbols. Routledge and Kegan Paul, 1962.

Clift, J.D. and W. Symbols Of Transformation.

Cooper, J.C. The Illustrated Encyclopaedia of Traditional Symbols. Thames and Hudson, 1993. To See this book click here.

Corriere, Karle. Dreaming and Waking. Peace Press 1980. Exploring the idea of whether, if we meet the feeling content of dreams, they gradually cease to be symbolic. A landmark in dream theory.

Cotterell, Arthur. A Dictionary of World Mythology. OUP, 1986. To see book click here.

Coxhead and Hiller. Dreams – Visions of the Night. Thames And Hudson 1981. To See this book click here.

Crisp, Tony. Do You Dream. Spearman, 1971.

Crisp, Tony. The Instant Dream Book. C. W. Daniel Co. Ltd. 1984. Explains techniques which can be used to transform the fears and emotions of dreams without analysing them. It also considers the different areas of dream activity, such as body dreams, problem solving, extra sensory, sexual dreams, etc. To see book click here.

Crisp, Tony. Mind and Movement. C.W. Daniel Co. Ltd. 1987. Considers the problem solving or self-regulating psychological and physiological process underlying dreaming. It also considers how the process which produces dreams underlies many other puzzling phenomena such as ESP, abreaction, flashbacks to past events, etc.

Crisp, Tony. Dream Dictionary. Macdonald, Optima. 1990. Revised version as . Little Brown, 1994. One of the most comprehensive and researched of dream dictionaries. To see this book click here.

Crisp, Tony. Liberating The Body. Aquarian. 1992. Using the dream process to use resources of the unconscious for health and intuition. An update of Mind and Movement.

Crisp, Tony. Dreams and Dreaming. London House. 1999. To see book Click here.

Crisp – For all 40 odd of Tony Crisp’s books see My Books

Cunningham, Scott. Sacred Sleep: Dreams and the Divine. Crossing Press, 1992.

Dee, Nerys. Your Dreams and What They Mean. Aquarian 1984. To See this book click here.

David-Neel. The Secret Oral Teachings of The Tibetan Buddhist Sects. Published by Martino Fine Books (February 14, 2017. “This is the most direct, no-nonsense, and down-to-earth explanation of Mahayana Buddhism that has been written. Specifically, it is a wonderfully lucid account of the Middle Way method of enlightenment worked out by the great Indian sage Nagarjuna.” —Alan Watts,

Delaney, Gayle. New Directions In Dream Interpretation. State University Press. 1983. To See this book click here.

Delaney, Gayle. Living Your Dreams. Harper and Row, 1988. To see book click here.

Delaney, Gayle. Breakthrough Dreaming. Bantam. 1991. To See this book click here.

Delaney, Gayle. Sexual Dreams. Piatkus 1994. To See this book click here.

Diamond, Edwin. The Science of Dreams. Eyre and Spottiswoode 1962. A fascinating collection of researched information on dreams.

Edinger, Edward. Ego and Archetype. Shambhala, 1991. To See this book click here.

Eliade, Mircea. Yoga Immortality and Freedom. Princeton University Press, 1970.

Empson, Jacob. Sleeping and Dreaming. Faber and Faber, 1989.

English, Jane. Different Doorway: Adventures of a Caesarean Birth. Description of dreams and work leading up to Jane’s memory of her caesarean birth and its influence on her life. To see book .

Evans, Christopher. Landscapes of the Night. Victor Gollancz 1983. The computer theory of dreaming, with excellent survey of other theories. To See this book click here.

Fagan and Shepherd. Gestalt Therapy Now. Harper Colophon 1970. Contains an explanation of Fritz Perls approach to achieving insight into ones dreams.

Faraday, Ann. Dream Power. Hodder and Stoughton, 1972. Good basic textbook, written for lay people, but intelligently. To see the book click here.

Faraday, Ann. The Dream Game. Harper and Row, 1974.

Fay, Maria. The Dream Guide. Centre For The Healing Arts. 1978.

Flanagan, Owen J. Dreaming Souls: Sleep, Dreams, and the Evolution of Mind. Publisehd by Oxford Univ Pr (Trade); ISBN: 0195126874.

Fordham, Freida. Introduction To Jung’s Psychology. Penguin Books, 1972.

von Franz, Marie-Louise. On Death and Dreams. To See this book click here.

von Franz, Marie-Louise. The Way Of The Dream. Windrose 1988. Recorded conversations with von Franz taken by Frazer Boa – a transcript of the film The Way Of The Dream.

Freud, Sigmund. The Interpretation of Dreams. Allen and Unwin 1955. The first of all modern dream books.

Fromm, Erich. The Forgotten Language. George Allen and Unwin 1952. This is subtitled – An introduction to dreams, fairy tales and myths. To see the book click here.

Fromm, Erich, The Art of Loving’

Fromm, Erich, The Art of Being

Fromm, Erich, The Fear of Freedom

Garfield, Patricia. Creative Dreaming. Ballantine 1974 – 81 edition. Clear description of taking dreams to satisfaction. To see the book click here.

Garfield, Patricia. Pathway to Ecstacy. Holt, Rhinehart and Winston, 1979.

Garfield, Patricia. Your Child’s Dreams. Ballantine, 1984.

Gaskell. G.A. Dictionary of All Scriptures and Myths. Crown, 1960. To See this book click here.

Gendlin, Eugene. Let Your Body Interpret Your Dreams. Chiron, 1986. To See this book click here.

Gnuse, Robert Karl. The Dream Theophany of Samuel: Its Structure in Relation to Ancient Near Eastern Dreams and Its Theological Significance. University Press of America, 1984. To See this book click here.

Green, Celia. Lucid Dreams. IPR 1968. The foundation research on Lucidity in dreams. To See this book click here.

Green, Celia. (With Charles McCreery)Lucid Dreaming : The Paradox of Consciousness During Sleep. Publisehd by Routledge; ISBN: 0415112397.

Grof, Stanislav. Realms of the Human Unconscious. All Grof’s books are incredible because he was involved in exploring the unconscious and the  different dimensions of human experience for years. An excellent book.

Hadfield, J. A. Dreams and Nightmares. Penguin 1954. Hadfield proposes a biological theory of dreams, which stands between Freud, Jung, and more modern theories. It is also an interesting book.

Hall, Calvin S. The Meaning of Dreams. Harper and Row 1953. Hall worked a lot with series of dreams, and with content analysis. This is the result of his research, written in easily readable form.

Hall, Calvin S. Jungian Dream Interpretation: A Handbook of Theory and Practice. To See this book click here.

Hamilton, Edith. Mythology. Re-issue. New American Library, 1991. To See this book click here.

Hannah, Barbara. Encounters With The Soul: Active Imagination. SIGO, 1981. To See this book click here.

Harary, Keith. Lucid Dreams In 30 Days. Aquarian. 1990. To See this book click here.

Harding, M. Ester. The I and the Not I. Princeton UP, 1965.

Harris, Thomas. I’m OK – You’re OK. Pan books, 1975.

Hartmann, Ernest. The Nightmare. Basic Books. 1984.

Hearne, Dr. Keith. Visions Of The Future. Aquarian, 1989. An investigation of premonitions.

Heyer, G. R. Organism of The Mind. Kegan Paul, 1933. Although Heyer is not writing directly about dreams, the book is an interesting commentary on what was being discovered by Analytical Psychology in the early part of the 20th century.

Hillman, James. Re-Visioning Psychology. Harper, 1975.

Hobson, J. Allan. The Dreaming Brain. Penguin, 1990. Latest information on research into dreams and the brain. A good section on understanding dreams – not as things with hidden meanings, but as straightforward expressions of our own unique self. To See this book click here.

Hobson, J. Allan. Dreaming As Delirium : How the Brain Goes Out of Its Mind. Publishsed by MIT Press; ISBN: 0262581795.

Hodgson and Miller. Self Watching. Published by Century Publishing Co. 1982.

Holbech, Soozi. The Power Of Your Dreams. Piatkus. 1991.

Hubbard, Ron. Dianetics. Bridge 1985. To See this book click here.

Hunt, Harry. The Multiplicity of Dreams. Yale University Press. 1991. To See this book click here.

Jacobi, Jolande. The Way Of Individuation. Hodder and Stoughton 1967. Explanation of Jung’s concept of the stages in becoming a person.

Jobes, Gertrude. Dictionary of Mythology Folklore and Symbols, Parts 1 and 2. Scarecrow, 1962. To See this book click here.

Johnson, Robert A. Inner Work: Using Dreams and Active Imagination for Personal Growth. Harper and Row, 1986. To See this book click here.

Jouvet, Michael. The Paradox of Sleep: The Story of Dreaming. Publisshed by MIT Press; ISBN: 0262100800.

Jung, Carl. Dreams. Ark Paperbacks 1986. Very technical consideration of the subject. To See this book click here.

Jung, Carl. Mandala Symbolism. Princeton University Press 1972.

Jung, Carl. Man and His Symbols. Aldus 1964. The breadth and depth of dreams. It is in paperback, excellent reading. To see the book click here.

Jung, Carl. Memories Dreams Reflections. Collins and Routledge and Kegan Paul, 1963. To see the book click here.

Jung, Carl. Modern Man in Search of a Soul. Kegan Paul 1933. To See this book click here.

Jung, Carl. On The Nature Of Dreams. Princeton University Press, 1974.

Jung, Carl. The Portable Jung. Edited with an interpretive introduction, chronolgy, notes and bibliography by Joseph Campbell. The Viking Press, 1971. To See this book click here.

Jung, Carl. Secret of the Golden Flower. Kegan Paul 1942. Jung’s commentary on this ancient Chinese book on meditation, is wonderful reading for those seriously interested in their own inner life. To See this book click here.

Karagulla, Dr. Shafica, an international neurologist, has explored the professional use of intuition in her book Breakthrough to Creativity

Kelsey, Morton. Dreams – A Way to Listen To God. Paulist, P, US, 1978. To See this book click here.

Kent, Caron. The Enigma Of The Body. An unpublished mss.

Kent, Caron. The Puzzled Body. Vision Press, 1969. A voyage of discovery of how the mond and body interact leading tyo depression and human problems. To See this book click here.

Kleitman, Nathaniel, Sleep And Wakefulness. Chicago, London: University of Chicago Press, revised edition 1963. To See this book click here.

Kluger, Yechezkel. Dreams and Other Manifestations of the Unconscious.

Krippner, Stanley. Dreamtime and Dreamwork. Jeremy Tarcher. 1990. To See this book click here.

Krippner, Stanley. Dreamworking. Bearly. 1988. To See this book click here.

LaBerge, Stephen. Lucid Dreaming. Ballantine Books, 1985. To see the book click here.

LaBerge, Stephen and Rheingold, Howard. Exploring The World of Lucid Dreaming. Ballantine Books, 1990.

Langs, Robert. Decoding Your Dreams. Unwin Hyman, 1989. A good basic handbook on learning to discover the wealth of information and wisdom in ones own dreams. To See this book click here.

Layard, John. The Lady Of The Hare. Faber and Faber 1944.

Leach, Maria. Standard Dictionary of Folklore Mythology and Legend. As author, 1949.

Lee, S.G.M. and Mayes, A.R. – Editors. Dreams and Dreaming. Penguin 1973.

Lincoln, J. S. The Dream in Primitive Cultures. The Cresset Press, 1935.

Ling and Buckman. “Lysergic Acid and Ritalin in The Cure of Neurosis”. Published by Lambarde Press, 1964.

Linn, Denise. A Pocketful of Dreams. Piatkus. 1993.

MacKenzie, Norman. Dreams And Dreaming. Bloomsbury Books 1989.

Macmillan, Willian John. The Reluctant Healer, Gollancz 1952. An extraordinary autobiography of an equally extraordinary healer.

Mahoney, Maria. The Meaning in Dreams And Dreaming. Citadel Press, US, 1987.

Martin, P. W. Experiment in Depth. Routledge and Kegan Paul 1964. Martin was one of the early pioneers, along with Rev. Leslie Weatherhead, who started helping people to adequately explore their own dreams – i.e. without the psychiatrist.

Mathews, Boris. The Herder Symbol Dictionary. Chiron Publications, US, 1993. .

Mattoon, Mary Ann. Understanding Dreams.

Maybruck, Patricia. Romantic Dreams. Pocket Books. 1991.

Meddis, Dr. Ray. The Sleep Instinct. Routledge and kegan Paul, 1977.

Mindell, Arnold. Dreambody: The Body’s Role in Revealing The Self. Sigo Press, 1982. To See this book click here.

Mindell, Arnold. Working With The Dreaming Body, 1984.

Moffitt, Alan. The Function of Dreaming. State University Press. 1993.

Monroe, Robert. . Journeys Out Of The Body Anchor Press, 1975. Monroe describes his experiences of leaving his physical body in sleep.

Moody, Raymond A. . Life After Life. Mockingbird Books, 1975. The wonderful description of research into near death expereinces.

Moorcroft, William. . Sleep, Dreaming and Sleep Disorders, University Press America. 1994. To See this book .

Moon, Sheila. Dreams of A Woman. Sigo P, US, 1991.

Morse, Dr Melvin. Closer to the Light. Ivy Books, 1991. An investigation into Near Death Experiences.

Murray, Alexander. Who’s Who in Mythology. Studio, 1992.

Natterson, Joseph. The Dream In Clinical Practice. Jason Aronson. 1994.

Neihardt, John G. Black Elk Speaks. University of Nebraska press, 1979. The story of an American Indian Holy Man. To See this book .

Newland, Constance. Myself and I. Frederick Muller Ltd, 1963. Suffering frigidity, Constance Newland successfully underwent a number of psycho-analytical sessions using the drug LSD. The connection with dreaming is the enormously rich and potent fantasies she met and dealt with during her analysis. The book is therefore a powerful description of the world one meets in dreams, and the personal fears and forces which underlie the strange imagery of the unconscious. She also spontaneously understood some of her dreams.

Noone, Robert – and Holman, D. In Search of The Dream People. William Morow, 1972.

O’Conner, Peter. Dreams And The Search For Meaning.

Oldis, Daniel. Lucid Dream Manifesto. iUniverse Inc. 2006.

Oswald, Ian. Sleep. Penguin 1966. The great landmark in researched basis of sleep and dreams.

Ousby, William J. When I was 15 he taught me a method that changed my life.  See his book – Theory and Practice of Hypnotism.

Parker, Julia. The Secret World of Your Dreams. Piatkus. 1990.

Partridge, Eric. Origins. Routledge and Kegan Paul, 1966.

Patanjali, Bhagwan Shri. Aphorisms of Yoga. With commentary by Shree Purohit Swami and introduction by W. B. Yeats. Published by Faber and Faber Ltd., 1938. There are many modern translations and commentaries still in print. To See this book click here.

Perls, Fritz. The Gestalt Approach. Science and Behaviour. 1989. To See this book click here.

Priestley, J. B. Man And Time. Aldus Books London, 1964.

Rainer, Tristine. The New Diary. Angus and Robertson, 1980.

Rawson, Wyatt. The Way Within. Vincent Stuart 1965. Interesting results of a dream group working together over some years. Arising from the work of P.W. Martin.

Reed, Henry. Getting Help From Your Dreams. Inner Vision.

Reich, Wilhelm. The Function of the Orgasm. The Noonday Press, 1961. A landmark in the perception of psychological stress as it works in the body and mind. .

Rennick, Teresa. Inner Journeys. Turnstone Press, 1984. Handbook on the use of visualisation and fantasy in problem solving and personal growth. It is useful to work with dream images in this way, especially in taking the dream forward toward satisfaction.

Rossi, Ernest. Dreams And The Growth Of The Personality. Pergamon Press, 1972.

Russo, Richard. Dreams Are Wiser Than Men. North American Books 1987. To See this book click here.

Rycroft, Charles. The Innocence of Dreams. Hograth Press. 1991. To See this book click here.

Rycroft, Charles. Anxiety and Neurosis. Penguin Books. 1968. To See this book click here.

Sanford, John A. Dreams And Healing. Paulist P., US, 1978.

Sanford, John A. Dreams – God’s Forgotten Language, Lippencott, 1968. To See this book click here.

Seafield, Frank – (Alexander Grant) The Literature and Curiosities of Dreams. 1865.

Sechrist, Elsie. Dreams – Your Magic Mirror. Cowles 1968. Expressive of the Edgar Cayce view of dreams. To see the book click here.

Shohet, Robin. Dream Sharing. Thorson, 1985. Working as a dream group.

Sparrow, Gregory Scott. Lucid Dreaming – Dawning of The Clear Light. A.R.E. Press, 1976.

Stafford and Golightly. “LSD – The Problem Solving Drug.” Published by Award and Tandem Books.

Stevens, William Oliver. The Mystery of Dreams. George Allen and Unwin 1950. Examples of different types of dreams.

Sugrue, Thomas. There Is A River. Dell. The extraordinary life of Edgar Cayce. If you read no other book about the possibilities of human life, read this. To See this book click here.

Talbot, Michael. The Holographic Universe. Grafton Press, 1991. Not directly about dreams, but fascinating reading for those trying to understand the dimension out of which dreams occur, and occasionally reach beyond the normal. To See this book click here.

Tart, Charles. Altered States of Consciousness. Doubleday Anchor 1969. Has a whole section on dreaming and self induced dreams.

Taylor, Jeremy. Dreamwork. Paulist Press 1983.

Ullman, Montague. Working With Dreams. Delacourte, 1979.

Ullman and Krippner, Dream Telepathy. Turnstone 1973. Researched results of telepathy during dreaming.

Ullman And Limmer. The Variety Of Dream Experiences. Delacorte, 1979.

Ullman and Zimmerman. Working With Dreams. Crucible, 1989.

Van de Castle, Robert L. Our Dreaming Mind. Aquarian. London 1994. Too see the book .

deVries, Ad. Dictionary of Symbols and Imagery. North Holland Pub. Co., 1974. To See this book click here.

Walker, Barbara G. The Woman’s Encyclopedia of Myths and Secrets. Harper and Row, 1983. To See this book click here.

Weaver, Rix. The Old Wise Woman. Vincent Stuart Ltd. 1964. To See this book click here.

Weatherhead, Leslie. Psychology In Service Of The Soul. Epworth Press (Sharp). 1929.

Webb, W. B. Sleep, The Gentle Tyrant, Prentice Hall, 1975.

West, Katherine L. Crystallising Children’s Dreams.

Whitmont and Perera. Dreams: A Portal to the Source. Routledge, 1991. To See this book click here.

Williams, Strephon K. Jungian-Senoi Dreamwork Manual. Aquarian Press, 1991. See: Dreamwork 2000

Wiseman, Ann Sayre. Nightmare Help.

Zeller, Max. The Dream, The Vision Of The Night. Sigo, 1990. To See this book click here.

Zimbardo, Philip. “Psychology and Life.” Published by Scott, Foresman and Company, U.S.A. Harper Collins, 1992. Excellent summary of psychology today. To See this book click here.

Zweig, Stefan. Mental Healers. (Contains a chapter on Anton Mesmer.) Cassell, 1933.

For any of these books that are out-of-print, try Used Booksearch. They trade in UK and in USA.

Assisted Passage

Assisted Passage

Working with a partner or a group in exploring your dreams or yourself is a very wonderful process. The thrill of discovering depth after depth within yourself is enormous. The immense feeling of contact between yourself and another person is also hard to find in most other human relationships. Even in many marriages the level of intimacy does not match that occurring when you move into another person’s deepest feelings and longings.

I have experienced this pleasure over and over again. I can see from it there are certain skills, certain standpoints, and a few ideas that are extremely helpful in finding this for oneself.

For a start the setting deeply influences possible results people achieve. Although it may at first seem rather abstract, it is in fact of great importance to create a mental emotional setting with as few limitations as possible. For instance quite a number or people come to dream work or the process of self exploration with already fixed ideas or of a goal or a result. It might be that they believe by returning to childhood ordeals, or going once again through the experience of birth they will find greater psychological wellbeing. Or perhaps they see dream work as a sort of quiz game where you think up the right answers and have a feeling of success when giving the correct response. These, and many other similar ready made views are extremely limiting.

But I am not in any way suggesting such things should be avoided. What I am stressing is the importance of being as open to directly experiencing yourself as possible, rather than seeking particular goals in the hope they will fulfil you. You are the central reality. Other people’s ideas of what may be appropriate for you are simply that – other people’s ideas.

The Three Basics of Assisted Passage

1 – The open condition.

2 – Being given and giving attention.

3 – Space to play or experiment.

The Open Condition

The Open Condition Consists Of

a) Not holding ones attention in a fixed mode, such as limiting awareness to ones thoughts or body sensations. It means being in a state of poised responsiveness to a wide range of possible experience. this means a readiness to experience emotions, thoughts, memories, fantasy, body movements, and even feelings that might be disturbing.

b) Not holding to already conceived views or conceptions. Being ready to experience the new in thought, emotion and movement.

The open condition needs to be practised and learned.

Things To Do –

The open approach is an access to your whole self. Because much of yourself still awaits discovery, is still unknown to you, it is impossible to know just where to look to find your own wholeness and health. You are unique. You have a different background in family or cultural traditions than many others. You have personal and particular life experiences and different personal qualities of mind and body which make your needs distinctive or unique. Allowing your being freedom of expression empowers your ability to work at and express your own special needs.

Your voice, your body and your emotions are linked. Restraint in one restrains the others. So working with the voice can help free and mobilise the body and emotions. Tense or rigid emotions are just as difficult to live with as a tense and rigid body. Just as physical pain and restriction arises from muscular tension, emotional pain and limitation derives from emotional blocks.

If there are changes in pace during the period of practice, allow them. The range of possible movements and forms of expression are so enormous it would be boring to list them. They include all tones of feeling from angry to loving and exalted – all vocal expressions from deep crying to imitation of the sound and feeling of foreign languages – all types of movement from the most exquisite stillness to frantic tribal dancing. These are some of the spectrum of inner qualities you are healthily capable of as a whole human being. Sometimes people say ‘I have never expressed myself like this before, I wonder if I am bizarre’. The answer is that only whole human beings are capable of a wide range of expression which they can choose to end at any moment. It is the unhealthy person who is locked into compulsive and limited patterns of behaviour. Liberation is a sign of health.

1 – Prepare your environment of space, clothing, mood and music.

2 – Put on some music which has energy but does not grab your attention too much. Use a couple of warm up movements to get your circulation more active and your body loosened.

3 – Stand in the middle of your space with feet about shoulder width apart. For a few moments hold the thought and feeling that for the next half hour you are giving up your own conscious efforts. You are allowing your being to express its own needs in its own way by opening to the WHOLE you.

4 – Get the ‘keyboard’ feeling in yourself. In other words give yourself permission to allow spontaneous or unexpected movements of body and mind – don’t forget to leave yourself open to vocal expression too.

5 – Allow spontaneous movements to develop. Take an open, observing state of mind.

6 – If movements are tardy in emerging, start by slowly circling the arms. Make the circles cross the front of the body. This will mean the right hand will cross in front of your pelvis as it moves left and upwards above your head.

7 – When you have the arms moving with ease, become aware of the shapes your finger tips are carving in space. Stay with this observation for a few moments, then notice whether your hands and fingers have any urge to create their own shapes in space. It may feel as if delicate magnetic pulls are directing your hands. If so, follow these delicate urges by letting your arms be moved by them. Let your hands and arms discover any movements or speed which satisfies you. Permit your whole body and voice to become involved if there is a tendency toward this.

8 – When you are ready to finish the session, stop the movements and relax on the floor or in an easy chair for a few minutes. There is often a natural sense of an end of the theme that has arisen.

Being Given Attention

Being given someone’s undivided attention is a great privilege, especially if that attention allows you to be yourself in a wide variety or in explorative ways.

Listening Skills –

There are a wide variety of ways in which a person can be given attention in the open condition or in play space. These are like tools or skills we can learnt to use. These will be explained and practised as we use Assisted Passage.

Space To Play And Experiment

This means the mutual creation of a reasonably safe environment that allows you to explore your own potentials and possibilities. Because of the often necessary restrictions existing within general social roles such as work or family life, there may not be opportunity to try out varieties of behaviour with different people in order to discover the spectrum of your own experience and responses. Play space allows this, and affords you the means of establishing new aspects of yourself that are useful or enjoyable in everyday life.

Wholeness Is the Aim Of Assisted Passagee

The aim is not psychotherapy. That is a rather one-sided goal. The aim is personal wholeness rather than seeking one particular goal such as therapy or spirituality. I believe each aspects of ourselves has something of great value. Without reasonable acquaintance with the major aspects of ourselves we feel in some measure unsatisfied or incapable – maybe weak.

Becoming Oneself – The result we can achieve is discovery of who or what we are. Although apparently an oversimplification, the realisation of what we are includes complexity. It includes any complications we may have in our nature, involving meeting past experience, uncovering personal conflicts or problems, as well as the perception of different dimensions of our being if they exist.

Results – Possibilities – These can be described in the light of what one might experience rather than what the results might be.

Space – Awareness – Growth – Practice

When we hold an open and aware state of mind, it is something like having time off without external pressing issues to take care of. At such a time we might cut our toe nails, or do some of the jobs around the house we have been putting off for ages, but perhaps enjoy doing. The open state allows your internal processes to:

a) Catch up on its home-work. This means things like emotions, decisions, habits, gathered expereice, that have arisen in the past can now be evaluated or re-evaluated.

b) Space to explore and develop aspects of yourself that may have been unheeded in the hurry or concentration of everyday life.

c) The setting to practice new skills or refine old ones. By practice is not meant an attempt to get something right, but to achieve greater satisfaction.

DON’T TAKE IT PERSONALLY – Two people alive and aware together create a totally different relationship than not being aware, or one being aware.

To take this further see Life’s Little Secrets; The LifeStream; Peer Dream.

Archetype of the Void

Fundamental to all experience are the opposites of emptiness and fullness, space and substance, sound and silence, something and nothing, female and male, light and darkness. We not only meet these polarities at every moment in such things as hearing a sound that is only apparent because it is surrounded by silence – the silence between the sounds – but also all people and objects are only individually identifiable because they exist in empty space. But more important than that in understanding the archetype of the void is that each day we cycle through the alternating experience of existing and not existing – of having focussed personal awareness and then meeting the loss of it in sleep. The midway point between these polarities is dreams.

In dropping into this experience of sleep where there is a void or loss of personal awareness, we lose any sense of self and body and so the transition from waking self awareness to the void is easy. But the archetype of the void is about meeting it with awareness. For many people this can be a difficult or frightening thing. We tend to think of the void as a huge nothingness, a vacuum in which the human personality will disappear. This can seem very frightening, that behind everything is a sort of nothingness. The amusing thing is that this is an everyday human experience. In sleep we have dropped into that void. Our personality has indeed, as far as we are concerned, melted away and disappeared. Yet the next morning we awake and all is well. We have survived.

When people think of the void they usually see it as a destruction of everything – a death of self. But the nothingness of the void is part of the paradox of existence – for the nothingness is at the same time everything. But everything is all inclusive. As such it cannot have any defined characteristics or shape, otherwise it wouldn’t be everything. This is because if you were to say what a beach is, you could not say the sea was the beach, or the sky, or the land. None of them separately is the beach. The beach is the indefinable amalgam of them all. In just that way the Nothing is the indefinable everything that underlies the particulars of life.  The Next Step.

The conscious meeting with the void is part of the gradual expanding of personal awareness. It is akin to, or the same as, going to sleep with full awareness. When we sleep our body and brain enter into a very different state; we lose awareness of sight, hearing, taste, smell and touch; our voluntary muscles are paralysed, and our experience is internalised. So, consciously entering sleep is a journey into a very strange world completely unlike our waking life. Part of that world is the full surround virtual reality of dreams, but there are dimensions beyond imagery, beyond form, beyond the opposites, beyond personal separated existence. This is the void, and to confront it consciously is a transformative experience.

Seeking the void is at the heart of the Buddhist way of life, as it is also at the heart of Christian mysticism. See Dimensions of Human Experience; Cloud of Unknowing; buddhism and dreams; void; yoga and dreams.

The void may be depicted in a dream by a shimmering haze, a transparent wall into which you can walk and become absorbed. At times it might be shown as the ocean, falling into space with just points of light, or a huge abyss’ or a massive hole. At other times it might be met as an ordinary scene or object that yet is seen as infinite space or complete liberation or a wonderful or threatening emptiness. Meeting such imagery or experiences in any degree produces powerful personal change. It produces a new sense of oneself; one no longer focussed on the ego or body personality – the self we consider ourselves to be through our body shape, gender, beauty or ugliness, or through our social position, our wealth, work or acclaim. It is, as the Buddhists name it, liberation. Meeting it is part of what Jung calls individuation. See: example under void.

Example: To my amazement a huge living and wondrous circle appeared on the wall. It was full of movement, everything dancing in time to music. At the very centre of the circle was emptiness, nothing, a void. Yet out of this nothingness all things emerged. There were plants, animals, people, hills, rivers and mountains all coming to birth. They danced out in their own individual movement, yet each unknowingly was part of the whole wonderful and intricate dance which made a great pattern and movement in the body of the circle. All danced to the periphery and there turned and moved, still in their ballet, back to the centre. At that centre they plunged into its oblivion again. But at that very moment new life sprang from it to dance once more.

When we do meet it however, the strange thing is that what appeared as an absence or denial of oneself is actually an addition. Suddenly we see that everything has been added, and nothing taken away.

The negative aspect of this archetypal experience is the loss of any personal meaning or motivation, the feeling of melting and perhaps even death. The positive side is of tremendous opportunity to live beyond previous limitations and boundaries; the realisation of ones own core existence in timelessness and infinite potential, along with the meaninglessness of prevalent views of death.

 

Useful Questions and Hints:

What do I feel about the nothingness that constantly surrounds me?

Am I scared of the idea of that at base I might not exist in the same way I usually see myself?

Can I let go of all that is involved in the little me and surrender to the vast me?

It might be helpful to read Individuation and Methods of Awakening.

Archetype of the Paradigm

Archetype of the paradigm There is an archetype that millions of people are in the grip of in a way that controls them, imprisons them, and denies them their full potential. It is generally called the paradigm of the western mind. It could also be called the worldview or even the religion of most western people – religion because actually it is a belief system. However, if you asked most people in the streets of western cities about it they would not say they believed in what is being called a paradigm, they would insist it is reality.

The American Heritage Dictionary defines a paradigm as – “A set of assumptions, concepts, values, and practices that constitutes a way of viewing reality for the community that shares them, especially in an intellectual discipline.”

We could say, in regard to the western mind, that many of us share ‘assumptions, concepts, values’ and prejudices that are at the base of how we believe life to be, and that we consider to be reality. However, if we examine this ‘reality’ we see it is made up of a set of theories and beliefs that have become cultural and generally accepted. The imprisoning aspect of this is that we take these assumptions, these theories of what reality is, to be reality itself. We actually see and live in the world as if what are shifting theories is concretely real.

In its simplest form, the paradigm mentioned can be described as having arisen from the mechanistic ideas of Newtonian physics, in which the universe was seen as a huge mechanical device. As Newtonian physics developed, the fundamental particle of the universe was defined as the atom. Nothing in scientific research at the time could prove that anything existed beyond the atom, and the atom is a physical object. Therefore, nothing other than physical substance was ‘real’. This, so it appeared, disproved the possibility of personal awareness being anything other than some trick of chemicals, molecules and atoms in the brain and body. There could be no spirit or life after death because, after all, we are only atoms! Nothing in our consciousness can exist unless it is produced by the physical brain.

Recently a feature about near death experiences appeared in New Scientist – (issue 2573 of 17 October 2006, page 48-50). It examined the subject and attempted to explain it all by brain chemicals or REM dreaming, still seen in the light of physical brain activities. To remain in this narrow paradigm (set of beliefs or theories), it left out any phenomena such as people who were apparently without any brain activity, and so completely unconscious, being able to report events at a distance from their seemingly dead body. This is typical of how this paradigm limits individuals within its grasp. It literally controls personal perceptions so that the subject actually sees the world, experiences reality, exactly as it dictates reality to be.

Richard Tarnas, in his book Cosmos and Psyche, says of this paradigm of the western mind, “As with all powerful myths, we have been, and many perhaps remain, largely unconscious of this historical paradigm’s hold on our collective imagination. It animates the vast majority of contemporary books and essays, editorial columns, book reviews, science articles, research papers, and television documentaries, as well as political, social, and economic policies, It is so familiar to us, so close to our perception, that in many respects it has become our common sense, the form and foundation of our self image as modern humans.”

Edward Sapir and his student Benjamin Whorf studied several languages and found that the Hopis could create a consistent universe without using our meanings for time, energy, space and matter. In other words they saw the universe and their external and internal reality according to their paradigm. They went on to say that we lump together isolated perceptions into a totality – we have to be taught this – and what we are taught is what everybody agrees on. The world is an agreement. But what lies beyond our agreement? What lies beyond our paradigm?

In 1900 Max Planck proposed a revolutionary new view of the universe in publishing the quantum theory. Since then the theory has gathered strength through an enormous amount of research, and is suggesting a universe in which the atom is by no means the fundamental material of our body or the cosmos. In fact it says that the core of our being is an almost indescribable condition of infinite potential. They go so far as to say that we are co-creators of the world we live in, as our personal awareness changes the nature of the things surrounding us.

Research into the particles and processes beyond the atom is also opening the door to what is described as a multidimensional universe, or as David Deutsch calls it, the multiverse, or multiple universes.

Of course, that is another paradigm. It is another set of theories offering another way of experiencing reality. But reality is simply what it is, and human theories or religious beliefs, while they help us understand and relate to reality, are not reality itself. You and I, in our fullness are reality. To meet reality we must enter into self enquiry, not just with intellectual questions, but with the willingness to experience ourselves beyond the boundaries of our normal paradigm and prejudices.

To step out of the paradigm of the western mind, or any other paradigm, the path of self enquiry and direct experience of the reality you are is the only way. In the past this has often been called ‘illumination’ or ‘enlightenment’ – but think of it simply as direct experience of yourself.

Useful Questions and Hints:

What paradigm am I living within and controlled by?

How can I open the windows of this paradigm I am within and look out?

Have I ever had glimpses beyond the paradigm I grew up in?

To fully experience a dream and explore it – not interpret it – is a journey beyond our paradigm, as also is the methods of self realisation. Read Life’s Little Secrets – LifeStream – Acting on Your Dream – or Enlightenment Intensives in the USA or UK they really work.

Archetype of God/Goddess

This archetype arises out of the paradox of human existence. If an ancient human being saw a modern adult step out of a helicopter, talk to distant people using a small decorated ‘stone’ (mobile phone) they held in their hand, and produced images immediately using a digital camera or video, they would believe the person to be a god. The paradox is that what the ancient man or woman see as a god is a fulfilment or projection of their own potential. They are the ancestor of this modern person.

A fundamental process of what we call the mind or consciousness is to give form or words to abstract experiences or things sensed. When we dream this becomes amazingly obvious. The emotions, conflicts, sexual urges we feel are put into imagery and drama in our dreams. If we strip away the images we are left with raw feelings insights and urges. The dream imagery makes it all so much more memorable and clear. If we experience fear while we sleep that might be memorable. But if we dream of being chased by a two headed monster like a snake, that sticks with our waking awareness with greater intensity.

The point being made is that even the most subtle things we sense – out of the corner of our eye as it were – can be dramatically represented in imagery either while awake or asleep. While awake such realisations are called visions, but are expressions of the same dream, process breaking through into waking. See: hallucinations and hallucinogens.

The development of self awareness presented the human animal with an enormous and perhaps traumatic change. Prior to having any sense of being a person, the early human being was constantly directed either by instincts or learned behaviour  common to the group. They didn’t have to make decisions or think about what to do. Millions of years of experience had etched instinctive responses into them. Also, tens of thousands, or even millions of years of collective learned behaviour was passed on in the same way non-human mammals pass on skill to their young. As an example of this, a wonderful study of the African wild dogs showed the power of this. The dogs had been wiped out in a large area and attempts were being made to reintroduce them. A documentary film showed two packs of dogs. The one pack were established, and had arisen from an unbroken line of descent and social relationship for thousands of years. The second pack had been reared in captivity and released in the wild with some support. The descended pack showed enormous social skills in acknowledging and supporting each other’s rank, in working together to hunt, in feeding the pups and mutually caring for them, and in sharing food with those who stayed to care for the young. See The Conjuring Trick

 The released pack didn’t have any of those skills. The information was not being passed on to them from a previous generation. They couldn’t work together. They fought amongst themselves instead of respecting leadership. They didn’t share food but fought over it. They all quickly died. The unspoken wisdom of generations had not been passed to them. They had no survival skills. Perhaps this reminds us of some people in our society today, whose parents pass on terrible or anti social survival skills, and points to possible causes.

The arising of self awareness was like a massive new input impinging on this ready made wisdom early human beings lived with. When the split came and the new self awareness became more dominant there was a great sense of loss, and what had been an everyday part of them was now felt as distant or exterior to them. Because the instinctive or unconscious survival wisdom had been everything to them, their dream process of giving form to such an intangible, showed it as a great parental figure. It was the great Mother/Father out of which they had emerged. In fact becoming self aware was akin to being born, to emerging from an immense and ancient womb. This is clearly stated in story form in Genesis. It says, “And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves aprons. And they heard the voice of Jehovah God walking in the garden in the cool of the day: and the man and his wife hid themselves from the presence of Jehovah God amongst the trees of the garden. And Jehovah God called unto the man, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.”

If we take Jehovah here to mean the enormous ocean of mind, instincts and behaviour early humans were guided by, and the awakening to the arising of self awareness, then the fear is that of being swallowed up, of losing their new and vulnerable identity in that ocean of creative life. They were truly naked of the instinctive knowledge that had previously guided and supported. Ancient races such as the Kalahari Bushmen in fact say their great fear is the loss of soul – identity – by being swallowed up again in unconsciousness. i.e. in loss of self awareness.

Obviously this is conjecture, but it is conjecture based on anthropological studies, on the exploration of the deep unconscious in modern people, and in recovered experience from depth psychology. The outcome in ancient and modern humans is that there is still a sense, an ‘out of the corner of the eye’ awareness of the enormous depths of mind within us shading right back to pre-consciousness and even cellular life within. We sense this as the creative matrix out of which we have arisen. We sense it as having enormous potential. After all, if we have evolved from pre-conscious human animals, and they from ape like forms, a human could emerge from us that would be as god like to us as we would appear to an ancient predecessor. Therefore the god archetype is an expression of what we sense as our own potential and of the enormity of life and cosmic processes out of which we have existence.

The archetype itself, or what lies behind it, is beyond any one definition. But being what we are, and considering that we constantly try to define and give substance to such important processes, past cultures have given many forms and attributes to their expression of god or God. They have even at times defined aspects of what they experienced as the underlying forces of life and personal awareness, and we therefore have the goddesses and gods.

This archetype has a very powerful influence in everybody’s life simply because it is about our own fundamental potential and origins. How you relate to it shows the level of connection or conflict you have with your own resources and origins. It also shows how far you have come in your mature understanding of how your inner life functions. In some ways the difficulties and stages we go through in our relationship with our mother and father are similar to the acceptance, rejection, killing of, or deep dependence we have in relationship with what is called God. We may of course relate to this archetypal power in us like a child frightened of a parent; like an obedient child who wants to conform; like a rebellious child who seeks their own independence; like an angry or confused person who denies any link with their origins; like someone who has lost their memory, and so has not recognition of their ancestry; like an adult who has come to terms with their origins and has integrated into their own processes of mind and emotions, the matrix of strengths and weaknesses inherited.

None of us can escape the source of our own existence. We can, however, relate to it in many different ways. These ways are depicted in the New Testament as the manner in which people related to Christ. Taking Christ as a symbol of the cosmic web of sentient life, people can love it, wash their hands of it, crucify it, ignore it, be healed by it, lie about it, offer themselves to it, worship it – and so on and on. The stance we take in our relationship with this larger life we are an integral part of, is the basic stuff of how we live, and the quality of our life.

I witnessed a man talking to a woman he was confronting, “Religion;” he said, “that’s surely a direction for failures and people who can’t really cope with facing reality.”

And the woman he was accusing of this inability to face reality said, “You poor man! Is your mind or awareness so tiny that you have never realised the forces and processes of your own body are beyond anything you understand? Can’t you see that your very existence is brought about by things so far beyond your knowledge that it is only a statement of your impoverishment to suggest an awareness of God is an expression of some sort of smallness and failure. Have you never understood that? Have you not seen that religion is not only an acknowledgement of what we fail to understand and yet depend upon, but it is also an opening to it, a willingness to relate to it? It can also be something far more even than that. It can be an active loving relationship with what gives you life. And such love is an exchange, a sharing, and a way of merging one with another. It is an exchange – a sharing of bodily fluids – the very substance of life.

Imagine that; a glorious love affair with the very spirit of life! A love affair with the invisible and forever indefinable. Is that something you are afraid of?”

Here is an example of a man exploring expanded consciousness and God.

Example: A major point is however, that these different forms of cognition are not in themselves ‘truth’. They are simply ways we can organise experience and information.

At this point there arose a question about what the ‘mind space’ is. It didn’t arise in those words, but was certainly about what the space is that one appears to inhabit as expanded awareness. It feels as if one is exterior to ones body, filling space and yet without form. So does mind exist outside of the body?

My sense at that moment was that in fact there are no real spaces in the universe. Everything is connected. Nothing can occur without some link or influence upon or from something else. Everything works because it has developed a relatedness or relationship with everything else, according to its size and place. Therefore the planets do what they do because of their relationship to the sun, their size and nature. This led on to a view or feeling that at death the personal awareness can exist, but not in a void. It does so within the organic ‘space’ of living human beings. It does so out of relatedness.

I then slipped into an immense experience of the universe as God. Unfortunately the tape recorder battery ran out at this point, so what I said is not recorded, but I have memory of the overall experience, though the details are gone.

As I experienced it our known universe is a huge integrated ‘body’. In its totality this is what we call God. The universe, or God, is not all there is. What we know as God is only one being among other realities. In other words, the being of God came about because in a period before our universe it gradually evolved into total relationship with reality. In doing so it created what I have called its body, our universe. The universe is a particular sort of organism that can exist in a special way because it relates to the wider reality in which it has its life. There are other such beings creating different ‘realities’ within the greater reality. I felt several times with much emotion, how much pain the being had faced to move through all the change it had to be capable of being God.

Our universe is set up so there is the possibility of life occurring. Although God is a being of an order we cannot really comprehend, it still has a relationship with us. The relationship is strangely paradoxical. It is at one level completely impersonal. This has to be so otherwise there is not an open arena for development to take place. But God cannot help but be personally involved as well wherever someone opens to this relationship. After all, the very nature of the universe as I saw it earlier is relatedness. So there is an active love, like a flashing touch here and there, invisible in general. I saw it as something causing minute parts of our body or world to flash with energy for a moment, then move on to cause other patterns of energy to touch the world. Perhaps this is similar to the way the brain works, where patterns of activity or energetic process occurs – but this is speculation.

One cannot help but be a part of this immense being, yet one can, in ones life, be at odds with it, be unsympathetic to it. This causes a condition of stress within oneself, and within ones relationship with it. But I felt that if one completely accepts ones place in this being, even though one is a minute and seemingly insignificant part of it, then one is aligned with its huge universal life and purpose. Then one become part of its ‘circulation’ more fully and is revivified is some way.

My personal consciousness is the limited area of God that I have made my own through millennia of conditioning and learned response. But the huge ocean of awareness that is this larger being’s life and consciousness is ours to share. It is at once the thing that remains permanent, and yet it is the very substance of change too.

I gave myself to God as fully as I was able, and in this state of awareness of the larger life, looked at my own life and future. I felt that the future lay in moving around the world a bit, as if we are evolving into a free floating population that is emerging in the world. I felt almost as if I knew where I was going to be born next time around. It would be south of Japan on one of the pacific islands. The mixture of high grade Anglo Saxon with Chinese oriental and South Pacific I felt was something I needed. The Chinese awareness of the inner life and ease with it; the Anglo Saxon acute rational mind, and the Polynesian sensuality. I particularly need to warm up in the sense of my sensual side being a bit undeveloped.

had a very real sense of God being incredible near at hand. This was strange because I had been brought up to believe that one had to be very special to get near and know God. Yet God is everywhere and everything. If I can’t find God, it is only because I keep my eyes and soul closed. Or else I am so busy feeling I have to be holy and spiritual I miss the meeting.

I spent some time wondering what one was supposed to do having ‘found’ God. I had thought one would be imbued with some sort of zeal to go out and teach, as with the Christian enthusiasm. But I could find nothing of this. I saw that everybody is in that presence, so it is ridiculous to think everyone must rush out and tell everyone else they have found God. But my RC background, I could see, had planted so many misconceptions about hell and damnation, about threats of excommunication and being pushed out of God’s presence.

 

Useful Questions and Hints:

Can I recognise that fundamentally my existence depends upon the creative processes of the universe, and that I am at base the potential of life?

How do I relate to that mystery of the divine or wondrous at the core of myself?

Am I taking responsibility for my own potential, or do I project it outwards as a god figure, or deny it all together?

See Enlightenment – Jesse Watkins Enlightenment – Philosophy From The Edgar Cayce Readings