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Book Review | Healing Trauma by Peter Levine

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Healing Trauma is a groundbreaking book by Peter Levine that offers a fresh perspective on the treatment of trauma. The author has extensive experience in the field of trauma therapy and has developed a unique approach that combines Eastern wisdom with Western science.

The book begins by exploring the nature of trauma and its effects on the body and mind. Levine argues that trauma is not simply a psychological phenomenon, but a somatic one as well. Trauma is stored in the body, and unless it is released, it can continue to cause physical and emotional pain. He believes that by addressing the body’s response to trauma, we can begin to heal the wounds that have been inflicted.

Levine’s approach is based on his understanding of the body’s natural healing capacity. He believes that trauma can be healed by reconnecting with the body’s innate wisdom and by restoring the body’s natural balance. He explains that trauma disrupts the body’s natural rhythms, and that the key to healing is to restore these rhythms.

One of the most powerful aspects of Levine’s approach is his emphasis on the importance of grounding. He believes that trauma disconnects us from our bodies, and that grounding techniques can help us reconnect. He says, “Rebuilding connection is really the key to all of these exercises, because trauma is about a loss of connection, first to the body and self, and second to others and the environment.” Levine offers a variety of grounding exercises that are designed to help us feel more present in our bodies and to help us feel safe and secure.

Another key element of Levine’s approach is the use of somatic experiencing. This is a technique that helps individuals release the energy that has been trapped in their bodies as a result of trauma. Levine explains that trauma is often accompanied by intense physical sensations, and that these sensations can be released through somatic experiencing.

Levine’s approach is also deeply compassionate. He recognizes the suffering that trauma can cause, and he offers a gentle, compassionate approach to healing. He emphasizes the importance of self-care, and he encourages individuals to take responsibility for their own healing.

Overall, Healing Trauma is a powerful and important book that offers hope and healing to those who have suffered from trauma. Levine’s approach is based on a deep understanding of the body’s natural healing capacity, and his emphasis on grounding and somatic experiencing makes his approach both unique and effective. I highly recommend this book to anyone who has experienced trauma or wants to know more about how to help others who are struggling after a traumatic experience.

Inner Visions | February 4, 2021

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Journal Date: February 4th, 2021

I had another reiki session with Angelic yesterday.

As usual, it was a good experience. I feel like it was very healing.

This time I also had very interesting and intense visions while she was doing the energy healing.

It began as it usually does.

At first, I didn’t see very much at all. 

Then, shifting colors began appearing in my field of inner vision.

After a few more minutes, a more definite image began to emerge.

It took me by surprise.

The first image that appeared was a crocodile. 

It was not what I expected.

But I decided to just stay with it, allow it, follow it and see where it took me.

I followed it down the banks of the Nile River and ended up in Ancient Egypt. I saw the great civilization, and all of the magic that went on there. I could see the great cities, and the temples lit up at night.

And I tried to look for myself, to see if I was there, how I fit into all this.

And with that, I found myself somewhere else.

This time, it was morning, and I was in a garden, somewhere in or near Mexico City.

I was wearing a flowing white knee length dress and gold sandals, and my dog Beso was there with me, with a white and gold collar and leash set.

We walked together along a garden path until we reached an elegant temple in the middle of the tropical garden we were in.

Together, we walked up the stairs and stepped inside.

The inside of this temple was dazzlingly beautiful, and with its high vaulted ceilings and long expanses of glass windows stretching up towards the sky, had the look and feel of a renaissance cathedral.

I walked, with Beso beside me on his leash, down the long aisle towards the beautifully decorated altar.

Once we arrived at the front of the cathedral, I noticed another section of this temple which had caught my attention. I turned to my left and began walking in this direction.

This section of the temple appeared to be a museum, and it was much darker here than the rest of the space, the only light coming from the glass box display cases.

Stepping inside, I realized that this museum was dedicated to me.

Looking closer, I could see, yes, each display case held items or photographs of events from my past. It was arranged chronologically, starting at birth.

My first thought on seeing this was, “Oh no… I can’t go through this again.”

I heard a voice (which would later speak to me at similar critical times) answer, “Yes, you can. You can do this. It’s safe to see what there is to be seen here.”

So I took a step forward, and I continued.

It was difficult to go back through this reliquary containing my past. 

So much suffering was contained within these displays.

But there was beauty, and there were tender moments, some measure of sweetness, and little bit of joy, as well.

As I walked, there were moments that overwhelmed me, and I felt that I could not go on.

But as before, a voice from beyond encouraged me. “Keep going. You can. There is nothing for you to fear within these walls.”

So I did.

I walked and I looked and I took the time to feel for everything that came up.

I cried, very often. So many tears had to be shed.

But this time, they were tears of compassion, sympathy and love, filled with sadness for the girl and the woman I’d once been (rather than of shame and bitterness, as they had often come before).

I won’t spend much time now on the specifics of what I saw there–it’s nothing new, nothing I haven’t known about or written extensively on before by now.

What is important here is the journey I made through this memorial of my self, and how I felt and reacted to what was there.

After maybe 20 minutes in this process, I finally made it to the last display case, to the present moment and the end of the museum.

When I had arrived at the end of the final exhibit, all of a sudden the dark wing of the temple containing this museum lit up, and was now brightly lit with hundreds of candles and torches illuminating the beautifully decorated walls.

And now I could see up to the ceiling of this cathedral, where uncovered windows showed the brilliant, burning stars shining down into my corner of the cosmos.

It was very late, maybe 4 or 5am – an entire night had passed during my descent into my own personal underworld.

It felt like a signal that my descent was over. And I felt I was being honored with this beautiful display for having made it through.

I knew that soon, the sun would be rising outside, and that my time in this temple of the past was near its end. I felt I was being asked, “Do you have anything you would like to say before you leave here?”

And before I could think twice, I heard myself answer, “Thank you.”

And then immediately, another part of me responded with something like, “Really?? Thank you? Are you kidding me?”

“Well, yeah…” I shyly responded. Then, a little more surely, “I guess I am grateful – it got me here, didn’t it? It made me who I am. And I’m proud of that.”

Though I was still tearful as I lay there on the table in Angelic’s office (the “real,” physical me) had to smile a little: it was true. I was grateful. And yes, I was proud. I had made it. I had made it through to the other side of all that.

And though it seemed enough to simply have survived, what’s more, I knew that one day, I would say that I had triumphed.

At that point, I looked down at my wrist, and I saw some markings appear there.

They were the two tattoos that I have wanted to get, the infinity symbol on my left wrist, and a small black skull on my right, both drawn in the style of the Smith-Waite tarot.

And I remembered what I had recently heard Clarissa Pinkola Estés say about the scars that people like me carried:

“It’s never going to look like you never suffered. Although I say, be proud of your scars. It has everything to do with your strength and what you’ve endured. It’s a map, so to speak, a treasure map to the self, the deepest self.”

And then I heard a voice say, “You have nothing to be ashamed of anymore. You can leave all of that behind. It was never truly yours to carry in the first place.”

I acknowledged this was true. This is a major part of what the inner work of the last year has shown me: most of the shame I carried came from things which had been done to me, not by me. 

I carried the shame of my abusers, of my attackers, and those who had committed crimes against me.

I carried the burden of guilt that properly belong to the men who had raped, assaulted or used me, the mother who hated me, the father who had refused to protect me from harm. 

I had created this structure of lies about myself and my life, all resting upon this false foundation: “It’s because you deserved it. If you had simply been better, they wouldn’t have ‘had’ to…”

Well, now I know better. Now I knew that the failings were not mine. I did not bear the responsibility, and I could not account for these sins of theirs.

The voice spoke again.

“There is nothing to fear here. You don’t have to be afraid any longer. You may return whenever you want to, and you will find only peace here.”

And with that, I was ready.

With little Beso next to me, I stepped outside the temple door into the early morning light.

The sun had not come fully over the horizon yet, but the sky was becoming lighter with each passing second.

Beso and I walked down the rear temple stairs, both of us now dressed in new clothes: he was in an adorable little white doggie tuxedo with a gold leash, while I now stood in a flowing floor length chiffon gown with a light white cape, all with gold details, as well as a golden necklace decorated with pearls, and similarly made matching earrings.

After walking down the stars, we stepped onto a garden path that first led to a fountain filled with flowing water.

I walked to it, and dipped my hands into the running water and brought it to my face, and with a white towel, cleansed myself before continuing down the garden trail.

It was here that I stepped onto what was now a grass-covered path with my bare feet. The sun was shining down on the earth, and the grass felt both warmed by the sun while retaining a certain earthy coolness belonging to the morning.

From there on, I walked barefoot on the grass with little Beso by my side until I reached a throne, also gold and ivory and decorated with pearls to match the clothes I was already wearing.

I sat down, and it was here that my gold and white crown appeared on my head.

I had made it.

I was now sovereign, ruler of my own kingdom.

I had learned how to belong to myself, discovered my own agency, and the right and ability to make decisions that would serve me and all that I oversaw.

Once I had been crowned and was comfortably seated on my throne, people began to arrive.

They were all dressed mostly in white, along with the addition of one bright primary color as an accessory (like a royal blue belt or a red scarf).

When all of the guests had arrived for the celebration we were to have, it made for a very vibrantly colorful and energetic garden party.

As they arrived, the guests spoke to me.

They welcome me to my kingdom.

They told me, “You made it.”

“We’ve been waiting for you.”

“We’re so glad you’re finally here.”

They were all so happy to see me.

And it turns out they had expected me, had wanted to spend time with me, had been waiting just for me.

So when everyone arrived, we had our celebration.

It was a very peaceful, calm and relaxed garden lunch. We sat at a table set in the grass, covered in white linen with gold place settings, and ate healthy fruit and salads, drinking only water, juice and green tea.

The conversation lasted long into the afternoon, and nothing very much in particular happened. We just laughed and smiled and talked and enjoyed each other’s company.

Around this point, I left the perspective of being in my own body within the vision, and the scene seemed to zoom out until I could see the entire globe, spinning slowly in the void of space. 

As it spun, day shifted into night and then again to day and back again, and the people continued on, with no interruption to the rhythm of their peaceful daily happenings. All was calm, all continued with grace, and a gentle and reassuring order prevailed.

I saw myself again (this time, in a new change of clothes–a white button down shirt and pants) go on to interact with new people, and take on the role of a healer and helper.

And this, too, like day and night, alternated in a graceful rhythm, becoming part of the pattern of a new life of purpose and contentment.

Personal Mythology: Beauty and the Beast

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Journal Date: February 2, 2021

In contrast to the first myth I wrote about, my second (and earlier one) is much more fun. 

As a little girl, my favorite movie was Beauty and the Beast. I was literally obsessed with Belle (though I wouldn’t call her my favorite princess– for the purpose of this exercise, let’s say favorite Disney “archetype”).

To go back and look at this story and the character of Belle is both endearing and amusing to me.

I hadn’t thought about this movie or how much I loved it in years, maybe decades, even.

So it was pretty amazing to me to discover that my adult self had turned out to be so similar to this character I’d admired so much as a child.

Here are some examples of the similarities that I had a good laugh about while I listened to the song called Belle from the original movie:

LYRICSCOMMENTARY
[BELLE]
There goes the baker with his tray, like always
The same old bread and rolls to sell
Every morning just the same
Since the morning that we came
To this poor provincial town		Me complaining about living in Eastvale, or about “normal” day-to-day life in general.
[TOWNSFOLK]
Look there she goes, that girl is strange, no question
Dazed and distracted, can’t you tell?
Never part of any crowd’
Cause her head’s up on some cloud
No denying she’s a funny girl, that Belle		Accurate. This is how I live my life, with my head in a book.
Look there she goes, that girl is so peculiar
I wonder if she’s feeling well
With a dreamy, far-off look
And her nose stuck in a book
What a puzzle to the rest of us is Belle		How often have I heard people say that I’m “super pretty but super weird”? Or wonder why I’m so different from everyone else?
Now it’s no wonder that her name means “Beauty”
Her looks have got no parallel
But behind that fair façade
I’m afraid she’s rather odd
Very diff’rent from the rest of us is Belle		It’s true. People usually do seem to perceive me this way.
Look there she goes
The girl is strange but special
A most peculiar mademoiselle!
It’s a pity and a sin
She doesn’t quite fit in
‘Cause she really is a funny girl
A beauty but a funny girl
She really is a funny girl
That Belle!		Seems to be the general consensus about me…

It might seem a little silly at first, but I think there’s something to this idea of having a personal myth that your soul wants to follow. 

I’m tempted to say that the movie had a big influence on me, but in reality, I think it may have been the other way around. I think I was so drawn to it because there was something in me that recognized itself this story.

“Stories like that are the stories that lead us to developing our intuition, and using it, and saying, ‘This is right, this is my life, this is the way it should be,” Estés says. “Think of the story or movie or book or dream that you’re really taken with: it’s because it resonates to the deepest symbols within your own psyche.”

So maybe this is it. Maybe I don’t need to go back and make all these revisions to the later myths of mine, because I had it right with the first and original one I chose as a little girl to begin with.

And believe it or not, Belle does share some essential characteristics with characters like Madame Bovary and Anna Karenina.

At the root of their personalities is the tendency to be a dreamer, and a certain dissatisfaction with living a quotidian existence they are told they are supposed to want.

They all dare to go against conventions and imagine something more for themselves.

Maybe the only difference is, Belle stays true to herself, and true to her integrity. She’s different in that she has faith that she can have what she desires without violating her principles. 

Her compassionate and loving nature does not become a liability, but is in fact the essential key to achieving her dreams.

Most importantly, she belongs to herself. She honors herself and makes choices for herself that reflect that.

As an example, she doesn’t give in and marry Gaston, no matter what a prize he seems to be in the eyes of the townspeople. 

She doesn’t back down and diminish who she is or compromise her values, no matter how weird or strange anyone else thinks she is.

Her peculiarities do, in fact, make her ill-suited to achieving the kind of success the townspeople would recognize.

However, it is these very same qualities that make her the only one who is capable of lifting the curse put on the prince by the witch and restoring harmony and beauty to the castle. 

It is through her stubborn desires and continued capacity to dream and love that she is able to achieve her dreams and bring healing to where it is needed most.

So that’s it.

That’s the new ending to my story.

This is how I will reclaim my original guiding mythology.

May I find that I too be able to live like Belle, may I always remember it is truly possible to create what I dream of.

And the best part?

I don’t have to change or alter anything about me.

I just have to let the true self emerge.

That is enough.

Maybe it always has been.

Personal Mythology: Tragic Women in Literature

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Journal Date: February 2, 2021

The second practice Estés recommends in Warming the Stone Child is this:

“Remember back to childhood, your favorite fairytale, and consider that that fairytale actually became your myth, the guiding light of your life. And if that fairytale had a really rotten negative ending on the end of it, then you may wish to choose a new ending. You may wish to actually sit down and write, to play, to act, to mask-make, to dance a new ending to that fairytale. If the fairytale had a positive ending, then see what you can do to live that out. See what you can do to make that true in your own life.”

When I heard this, I didn’t have to think twice, I knew immediately exactly what my two myths were.

I’ll start with the more difficult of the two first.

When I was in high school, I loved literature about tragic women.

The stories I loved were always about women who dared to resist the rules and limitations placed upon them. They were women who paid dearly for it, each of them ultimately paying the greatest price of all in the end. 

Yes, Anna Karenina, Madame Bovary, and Edna (from Kate Chopin’s The Awakening) all paid for the price of their liberation with their lives. Sadly, each one committed suicide before the novel was over. 

Each had left their stifled, boring and restrictive roles as wives and mothers, left to look for true love and sincere pleasure. 

And each of them was punished greatly for it. There could be no other ending for any of them, it seems.

I, too, felt myself involved in a struggle for my own life.

I, too, wanted to reclaim my existence for myself, to wrench my destiny out of the hands of society, and claim myself for me.

Clearly, I identified with these women who felt trapped in their given roles.

What I failed to see was the moral lesson these stories now seem intended to impart.

I’d always thought the authors had portrayed these women sympathetically.

And yet, each of them had sentenced their protagonists to an early death.

Each died by her own hand for having disobeyed the laws of the land, the unwritten laws that required women to be docile, submissive, and in never-ending servitude to children and to men.

It seems to me now that these were in fact cautionary tales. While they depicted an alternative route a woman could take, it warned us all that it was only a dangerous dead end to be avoided. 

They seemed to say, “Don’t ask questions. Don’t get any ideas. Don’t stray, or else.”

It took me years to realize I’d internalized these stories about women and what we deserved.

And to recognize that I had been living them out myself, in my own way.

I too felt that I had strayed. That I had chosen myself and my own desires over what men or the world wanted for me as a woman.

And I could, even now, feel the specter of death lingering near me. 

For so many years, I suffered under the weight of feeling I had gone too far, that all hope was gone, and that death, yes, my own death, by my own hand, was the only “honorable” and “right” resolution to this story I was living.

Now that I see this, I’m ready to let it go. 

Now I am willing to release this internalized demand for punishment, this death wish that exists for women who dare to belong to themselves.

In all honesty, I struggle even now to imagine a different outcome for any of the women from these novels of the 19th century. I don’t know if much else would have been possible, at least, without having these women face some other equally awful consequence.

But I don’t need to redeem them.

It is me, a woman living right now, that requires redemption.

And not through punishment or penitence.

No, the way I will tell my story from now on, those things aren’t required.

So what happens at the end of this story?

In this version, the woman realizes she had the right idea.

She has not only a right, but a responsibility, to belong to herself. To live her own life, for herself, as she sees fit.

This doesn’t have to mean choosing one of the two standard options offered to us. There are more choices to be had than blind submission or careless rebellion.

I can choose instead to live with integrity, to honor myself without putting myself in dangerous situations. 

I can now choose a life that truly benefits me, because I finally believe that I have a right to.

Marion Woodman & the Embodied, Conscious Feminine

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Marion Woodman (1928-2018) was a renowned Canadian Jungian analyst, author, and lecturer who dedicated her life to exploring the relationship between the body, psyche, and spirit. She is best known for her pioneering work in the field of feminine psychology and the embodiment of the soul.

Born in London, Ontario in 1928, Marion Woodman grew up in a strict Presbyterian family. Her childhood was marked by a sense of spiritual longing and a desire to understand the mysteries of the universe. She pursued this interest through the study of literature and mythology, earning a Bachelor of Arts in English from the University of Western Ontario in 1949.

Over the course of her career, Woodman became increasingly interested in the relationship between the body and the psyche. She believed that our bodies hold a wealth of wisdom and that by listening to the signals of the body, we can gain access to our deepest truths. She developed a form of therapy that uses movement, breath, and other embodied practices to help clients connect with their inner selves.

Woodman’s work was deeply informed by her own struggles with anorexia, which she battled throughout her life. She believed that her eating disorder was a manifestation of a deeper spiritual crisis, and that by working with the body, she could access the spiritual realm and find healing.

Woodman’s work on feminine psychology has had a profound impact on the field of psychology, and her insights into the ways in which the feminine has been repressed and suppressed in Western culture have helped to open up new avenues for healing and transformation.

One of Woodman’s most influential books on feminine psychology is “Addiction to Perfection,” which explores the ways in which women in particular have been socialized to strive for perfection at the expense of their own health and well-being. Woodman argues that this addiction to perfection is a form of self-destructive behavior that is rooted in a disconnection from the body and from the feminine. She believes that we have been conditioned to believe that our bodies are flawed, imperfect, and unworthy of love, and have been taught to value ourselves based on external criteria such as beauty, success, and achievement, rather than on the deeper qualities of the soul.

In “The Pregnant Virgin,” Woodman explores the archetype of the Virgin Mary as a symbol of the feminine in Western culture. She argues that Mary represents a kind of split between the body and the spirit, and that this split has led to a profound sense of disconnection from the body and from the earth. Woodman suggests that the repression of the feminine has created a deep wound in the collective psyche, and that this wound must be healed if we are to find wholeness and integration. She believes that the suppression of the feminine has led to a profound sense of disconnection from the body, from the earth, and from our own souls.

Another key aspect of Woodman’s work on feminine psychology is her focus on the body and the ways in which it holds wisdom and healing. She believed that the body is a source of intuitive knowledge, and that by listening to the signals of the body, we can gain access to our deepest truths. In her book “Dancing in the Flames,” Woodman writes about the importance of embodiment and the ways in which movement and dance can help us to connect with the body and access its wisdom.

Woodman’s work on feminine psychology has also had a profound impact on the field of addiction treatment. In her book “The Ravaged Bridegroom,” she explores the connection between addiction and the suppression of the feminine. She argues that addiction is a form of self-destructive behavior that is rooted in a disconnection from the body and from the feminine. For Woodman, addiction is a symptom of a deeper wound in the psyche, a wound that is created by the suppression of the feminine, and that to heal addiction, we must learn to reconnect with the body and with the feminine.

Throughout her career, Woodman was also a passionate advocate for women’s rights and a pioneer in the field of feminine spirituality. She believed that by reclaiming the feminine, both men and women could find greater wholeness and healing, and she worked tirelessly to promote this message throughout her life. Her insights into the ways in which the feminine has been repressed and suppressed in Western culture have helped to open up new avenues for healing and transformation, and her message of wholeness and integration remains as relevant today as it was during her lifetime.

Inner Beso Dream

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Journal Date: February 2, 2021

At the end of the collection of short stories in Warming the Stone Child, Clarissa Pinkola Estés offers a couple tips for continuing the healing journey on your own.

The first one is this: “Pay attention to your dreams. Your dreams will tell you everything. In terms of injured instinct, dreams that are about animals that are injured or not acting properly are very good clues to what is hurt or what is injured in the deep unconscious.”

It’s funny, because just days before I heard this in this book, I had a very intense dream which fits what Estés is describing here perfectly.

From what I can remember, I had been struggling inside of this dream for a while before the parts that I became more directly conscious of occurred.

I remember that in this dream, I had been at a party for quite some time, feeling more and more frustrated as it went on.

Both my best friend and my ex-boyfriend were there. In this dream, we were still dating, but I could tell that he was losing interest, and not wanting to be with me.

Then my best friend showed up, and somehow it became known that she intended to sleep with him.

I tried to convince her not to do that, but apparently I didn’t do a very good job, because that’s exactly what happened next.

And in the dream, I just could not get over it.

I held on to that so tightly, with so much resentment and bitterness. I just couldn’t let it go. I told everyone I met. It was the only thing I wanted to talk about in my dream, really.

It just went on and on like that, endlessly, without reprieve.

It was like I had to convince anybody who would come near me how wrong it was. How it was something which could never be forgiven, which I had to hold onto forever.

This went on for a frustratingly long amount of time.

Until suddenly, I found that I was no longer at the party, but back on the streets of Whittier, making my way back towards my childhood home on Friends Ave.

And I had a little baby Beso in a wrinkled up, used and old plastic bag inside of my black backpack, just like the one I had in middle school.

Baby Beso was very sick.

I had fed him something toxic without knowing it was poisonous to him.

And so now I was trying to make my way back to this house, thinking that it was here that I would be able to take Beso out of the old bag in the backpack. 

I knew that he was suffering in there, it was dark and poorly ventilated, and I could only rarely look inside to check on him and see if he was even still alive.

And on top of this, I kept getting distracted, caught up again and again in telling everyone I encountered what a victim I was, and how I would never forgive them for what they had done to me.

This went on until I found myself on a street near Uptown Whittier, one which was on the other side of the alley where I had often walked through on my way to another friend’s house.

I took one last look inside of my backpack to check on baby Beso–and he was not doing well.

His eyes were red, deeply irritated all around the edges, and it was clear that he was suffering, struggling and very much in pain.

I was worried that he may not make it all the way to my mother’s house.

But I was convinced, for some reason, that there was nothing I could do until I reached this place, so I put him in my backpack again, and kept on walking.

And then I woke up.

I thought about that dream quite a bit that day. Clearly, there seemed to be a significant connection between what went on in my dream and in my world.

I remembered how my therapist has started calling the part of me that still needs mothering, the child within that requires loving attention and care, my “Inner Beso.”

I think it’s because I talk about my dog all the time, and how much I love being his “mom,” and how much I’ve learned from caring for him. I think he keeps saying that to encourage me to do the same for myself, to transfer my Beso-mothering skills into inner child, self-mothering skills.

What I got from analyzing my dream was this:

Maybe the bitterness and resentment I’ve been feeling towards my family aren’t serving a purpose anymore.

Maybe they are poisonous, maybe they are the toxic food that I have unknowingly been feeding my “inner Beso.”

And maybe I’m just going in the wrong direction entirely.

Why go revisit that old place in Whittier? 

Why go “home”?

There was nothing nourishing in that place to begin with. To keep returning there no longer makes any sense to me.

Maybe it’s just a distraction, a dangerous lie putting my inner child at further risk of being harmed.

Maybe the thing to do is attend to my “inner Beso” now, right where I’m at, as imperfect as that may be.

And please, take him out of that dirty old bag in your backpack immediately!

There is no reason to hide him away anymore.

All of this is to say, I need to turn and start heading in the other direction now.

This return to the childhood home, the return to the past, has served its purpose and outlived its usefulness. 

I’ve learned what I came to learn. Now is the time to move beyond it.

And I don’t need to wait to start caring for myself. I can start feeding my “inner Beso” healthy, nourishing food. 

I can give myself experiences that fill me up and nourish my soul.

I don’t have to wait anymore.

The Anima and the Animus in Jungian Psychology

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Carl Jung was a Swiss psychiatrist and psychoanalyst who founded analytical psychology. Among his contributions to this field was the concept of the anima and animus, which refers to the feminine and masculine aspects of the human psyche, respectively. According to Jung, every person has both an anima and an animus, regardless of their gender. These two archetypes represent the inner world of a person and can affect their behavior and relationships.

Jung believed that the anima and animus have a powerful influence on the psyche, often operating on an unconscious level. The anima represents the feminine qualities within a man’s psyche, while the animus represents the masculine qualities within a woman’s psyche. Each person has their own unique anima or animus, and it can take on a variety of forms depending on the individual’s experiences and personal history.

Jung believed that the anima and animus function as the mediator between the conscious and unconscious mind, helping to bridge the gap between the two. By embracing these inner archetypes, individuals can become more whole and integrated, leading to a greater sense of balance and harmony in their lives.

In men, the anima often appears as a feminine ideal, representing the qualities of tenderness, intuition, and emotion. It can also manifest in the form of a muse, inspiring creativity and artistic expression. Men who are in touch with their anima tend to be more empathetic and compassionate, with a greater understanding of the emotional needs of others.

However, when a man is not in touch with his anima, he may become overly aggressive or detached from his emotions, leading to problems in his relationships with others. He may struggle to connect with his partner emotionally, leading to feelings of isolation and loneliness. Conversely, a man who is too in touch with his anima may become overly sensitive and lack the assertiveness needed to maintain healthy boundaries in his relationships.

In women, the animus often appears as a masculine ideal, representing the qualities of assertiveness, logic, and rationality. It can also manifest in the form of a protector, providing strength and support in times of need. Women who are in touch with their animus tend to be more independent and self-assured, with a greater ability to navigate the challenges of life.

However, when a woman is not in touch with her animus, she may become overly passive or dependent on others, leading to a lack of autonomy and self-confidence. She may struggle to assert herself in her relationships, leading to feelings of powerlessness and resentment. Conversely, a woman who is too in touch with her animus may become overly aggressive or domineering, leading to difficulties in her relationships with others.

In relationships, the anima and animus can play a significant role in shaping the dynamics between partners. For example, a man who is in touch with his anima may be more attuned to his partner’s emotional needs, leading to a greater sense of intimacy and connection. Conversely, a man who is disconnected from his anima may struggle to understand his partner’s emotional cues, leading to misunderstandings and conflicts.

Similarly, a woman who is in touch with her animus may be more assertive and confident in her relationships, leading to a greater sense of equality and respect between partners. However, a woman who is overly identified with her animus may become overly aggressive or domineering, leading to power struggles and conflicts with her partner.

In conclusion, Carl Jung’s theory of the anima and animus provides valuable insights into the feminine and masculine aspects of the human psyche and how they operate in relationships. Embracing and integrating these inner archetypes can lead to greater balance and harmony in one’s life and relationships.

However, an imbalance or over-identification with either the anima or animus can lead to difficulties and conflicts. Understanding and working with these archetypes can help individuals navigate their relationships more effectively and cultivate a greater sense of wholeness and self-awareness.

The Quintessence | The Fifth Element in Alchemy

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The four classical elements, Earth, Water, Air, and Fire, were believed to make up everything in the physical world. However, alchemists believed that there must be another element beyond these four, an element that would be the key to understanding the secrets of the universe.

The quintessence, also known as aether, was the fifth element that alchemists believed existed. It was believed to be a pure, rarefied substance that permeated all of creation and was the substance that bound the other four elements together. The quintessence was thought to be the most important of all the elements, as it was the substance that gave everything in the universe its essence and allowed for transmutations and transformations to occur.

Alchemists believed that the quintessence was the substance that allowed for the transmutation of base metals into gold, the creation of the elixir of life, and the achievement of immortality. They believed that the quintessence was the key to understanding the nature of the universe and the workings of the divine.

The quintessence was also associated with the concept of the philosopher’s stone, a mythical substance that was believed to have the power to transform base metals into gold and grant eternal life. Alchemists believed that the philosopher’s stone was made from the quintessence and was the ultimate goal of their work.

In addition to its role in alchemy, the concept of the quintessence has also played a role in other areas of philosophy and science. The ancient Greeks believed in the existence of the quintessence, which they called aether, as a substance that filled the heavens and allowed for the movement of the celestial bodies. In modern physics, the concept of quintessence refers to a hypothetical form of dark energy that is thought to be responsible for the accelerating expansion of the universe.

The word quintessence comes from the Latin words quinta essentia, meaning “fifth essence.” It was also known as the ether or the fifth element. The quintessence was believed to be a pure and divine substance that permeated everything and was the source of all life. It was seen as the bridge between the physical and the spiritual realms and was considered the key to spiritual transformation.

Alchemy considered the quintessence to be the highest and most refined form of matter, surpassing even gold. It was believed to be invisible and weightless, yet it possessed great power and potential. Alchemists sought to find ways to extract and purify the quintessence as one of the keys to their work.

In a world that often values materialism and practicality over mysticism and spirituality, the concept of the quintessence reminds us that there is more to life than what we can see and touch. It encourages us to seek a deeper understanding of ourselves and the world around us and to connect with the divine essence that resides within all of us.

The fifth element serves as a reminder that there is more to life than what meets the eye and encourages us to seek a deeper connection with ourselves and the universe.

Book Review | Complex PTSD by Pete Walker

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Complex PTSD, written by Pete Walker, is a book that is aimed at providing a deeper understanding of trauma and its effects on the psyche. This book goes into detail on the topic of Complex Post-Traumatic Stress Disorder, a subtype of PTSD that arises from prolonged exposure to traumatic experiences. In this book review, we will analyze how the author’s use of case studies helps readers understand the complexities of trauma and the strategies that can be used to overcome its lasting effects. Additionally, we will explore how the book emphasizes the potential for healing and provides tools for managing emotional flashbacks.

Part I: Understanding Complex PTSD

The first part of the book provides an overview of complex PTSD and its symptoms. The author discusses how trauma can affect a person’s mental health and emotional wellbeing, leading to anxiety, depression, and a range of physical symptoms. In this section, the author highlights the symptoms of complex PTSD, which are different from those of regular PTSD.

For example, emotional flashbacks are a hallmark symptom of complex PTSD, and they can be triggered by seemingly innocuous events. The author shares a case study of a client who experienced intense feelings of fear and anxiety whenever she saw a man with a beard. This was because her abuser had a beard, and the sight of a bearded man triggered an emotional flashback. By sharing this case study, the author helps readers understand the complexities of emotional flashbacks and how they can be triggered by seemingly minor events.

Part II: The Roots of Complex PTSD

In the second part of the book, the author delves into the roots of complex PTSD and how it develops. The author explains that complex PTSD often arises from prolonged exposure to trauma, particularly in childhood. The author highlights the various forms of childhood trauma that can lead to complex PTSD, such as physical and sexual abuse, neglect, and emotional abuse.

The author shares a case study of a woman who experienced emotional abuse as a child. The woman’s mother was constantly critical of her, telling her she was worthless and would never amount to anything. As a result, the woman developed a deep sense of shame and self-loathing that persisted into adulthood. By sharing this case study, the author helps readers understand how childhood trauma can have lasting effects on a person’s mental health and emotional wellbeing.

Part III: Healing from Complex PTSD

The third part of the book focuses on healing from complex PTSD. The author emphasizes the potential for healing and provides a range of strategies and techniques for overcoming the lasting effects of trauma. 

The author provides an in-depth discussion of emotional flashbacks and how they can be managed. The author emphasizes that emotional flashbacks are not memories of past events, but rather intense emotional states that are triggered by present-day situations that resemble past traumas. The author provides tools for managing emotional flashbacks, such as grounding techniques, self-compassion, and mindfulness.

The author shares a case study of a client who experienced intense feelings of shame and self-blame whenever she made a mistake. These feelings were triggered by past experiences of being punished for making mistakes. The client learned to recognize when she was experiencing an emotional flashback and used grounding techniques to bring herself back to the present moment. In sharing this case study, the author helps readers understand how emotional flashbacks can be managed and overcome.

One of the most important tools for managing emotional flashbacks is the “flashback management toolbox.” This toolbox includes a variety of techniques that can help trauma survivors recognize and manage their emotional flashbacks, including:

  • Grounding techniques: These techniques involve using the five senses to anchor oneself in the present moment. For example, a person might focus on the sensation of their feet on the ground, the sound of their breathing, or the feeling of a cool breeze on their skin.
  • Self-compassion: When experiencing emotional flashbacks, trauma survivors can be extremely hard on themselves, blaming themselves for their feelings or believing that they are weak. Self-compassion involves treating oneself with kindness and understanding, recognizing that emotional flashbacks are a normal and understandable response to trauma.
  • Mindfulness: Mindfulness techniques involve cultivating awareness of one’s thoughts, feelings, and physical sensations without judgment. By practicing mindfulness, trauma survivors can learn to observe their emotional flashbacks without getting lost in them.
  • Inner child work: Inner child work involves connecting with the wounded child within oneself and providing that child with the love, support, and nurturing that they may have missed out on in childhood. By connecting with the inner child, trauma survivors can begin to heal the wounds of the past and build a stronger sense of self.

I especially recommend reviewing Walker’s 13 Steps for Managing Flashbacks, which have personally been an invaluable resource when it comes to recognizing and managing my own triggers and flashbacks.

In conclusion, Complex PTSD by Pete Walker is a remarkable book that provides a deep understanding of the impact of trauma on individuals, particularly in the form of complex post-traumatic stress disorder. The author’s compassionate and insightful approach to complex PTSD offers practical tools and resources to help people overcome the effects of trauma and live a more fulfilling life.

One of the book’s essential messages is that healing from trauma is possible. By understanding the origins of complex PTSD and using the right tools and support, we can learn to manage their symptoms effectively and reclaim our lives. The author’s emphasis on self-care, self-compassion, and mindfulness in the healing process is particularly powerful, as it highlights the importance of treating oneself with kindness and compassion, which can be challenging for trauma survivors.

Overall, Complex PTSD is a must-read for anyone who has experienced trauma or works with trauma survivors. The book provides hope and practical strategies for individuals struggling with the effects of trauma, emphasizing that healing is possible and within reach. The author’s message of resilience and potential for personal healing is truly inspiring and can serve as a beacon of hope for anyone who has suffered the effects of trauma. 

Reading this book has been one of the most important factors in my own personal healing journey of recovery from Complex PTSD. I recommend it to anyone who faces similar challenges. It is my hope that it will help many others the way it has helped me.

The Four Elements in Alchemy

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Alchemy is an ancient practice that sought to transform base materials into higher states of being through the manipulation of the four classical elements: earth, air, fire, and water. These elements were believed to be the building blocks of all matter, and their manipulation was thought by some to hold the key to unlocking the secrets of the universe.

In alchemy, the four elements were not just physical substances, but also represented spiritual and metaphysical concepts. Each element was associated with specific qualities and characteristics that were thought to correspond to different aspects of the human psyche and the natural world.

The first element, earth, represented the solid, material aspect of the world. It was associated with stability, grounding, and physicality. Alchemists believed that earth was the foundation of all things, and that it was necessary to master this element in order to achieve true transformation.

The second element, air, represented the intangible, ephemeral aspects of the world. It was associated with thought, communication, and the realm of the mind. Alchemists believed that mastering air was essential for achieving enlightenment, as it allowed one to transcend the physical world and connect with higher realms of consciousness.

The third element, fire, represented the transformative power of energy. It was associated with passion, creativity, and the spark of life. Alchemists believed that fire was the key to transmuting base materials into higher states of being, and that it was necessary to harness this element in order to achieve true transformation.

The fourth element, water, represented the fluidity and adaptability of the world. It was associated with emotion, intuition, and the unconscious. Alchemists believed that water was the key to understanding the hidden aspects of reality, and that it was necessary to develop a deep connection with this element in order to achieve spiritual growth.

The four elements were not viewed as static, isolated substances, but as interdependent and constantly in flux. Alchemists believed that the key to transformation lay in understanding the relationships between the elements and manipulating their interactions in order to achieve the desired outcome.

In addition to their symbolic associations, the four elements were also used in alchemical experiments and processes. For example, earth was used as a container for other materials, air was used to heat and dry substances, fire was used to melt and transform metals, and water was used to purify and dissolve materials.

Together, the four elements form the basis of alchemy, representing the fundamental principles of stability, transformation, purification, and dissolution. By understanding the functions of each element, alchemists were able to manipulate and transform materials in order to create something new and valuable.