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Until the last couple
of centuries irrational behavior was assumed to be the result of
either possession of the devil or some kind of physiological damage to
the brain. In the late 1800s Sigmund Freud established himself as the
first widely accepted voice of a field of study called psychology. His
theories are still discussed as viable explanations for human
motivation. Freud believed that the human mind (or psyche) consists of
three parts: the id, the super-ego, and the ego. The ego is what we
call our consciousness. The id is the core of human personality…a
teeming mass of urges and desires…the need to avoid pain and seek
pleasure. If not controlled these animal urges lead to chaotic and
violent societies. Freud conceived of a super-ego section of the mind
that inputs information from the family, school, and church that
civilizes the individual, thereby creating a buffer against these
urges originating in the id, and allowing the conscious to have some
control over behavior.
The prime of Freud's career was the last half of the 19th century. His
protégé, Carl Jung, was influential the first half of the 20th
century. Jung was supposed to carry on Freud's work but broke with him
mainly because of his disagreement over Freud's concept of the psyche.
Jung believed that the core of the human mind is not an out-of-control
mass of urges, but is, instead, a soul-like aspect that is connected
to whatever the universe beyond consciousness might be. He called this
core the transpersonal unconscious. He believed that it is not only
the core of the human psyche but is also in direct communication with
whatever universe we come from when we are born and go to when we die.
Instead of acknowledging Freud's super-ego as a beneficial component
of the psyche, Jung envisioned a section he called the shadow, which
harbors all those characteristics about ourselves we come to believe
are flawed, or that make us vulnerable.
My concept of the components of our psyche is similar to Jung's in
that I believe that our mind consists of both an imprinted unconscious
and an unimprinted unconscious. As we enter this plane of human
consciousness at birth we begin to experience how the rest of the
world regards us, through sensation and perception, and immediately
begin to store these sensations and impressions in our imprinted
unconscious. It is the nature of our personality to seek affection and
affirmation. To the degree that we are not regarded as being valuable
or loveable we begin to form opinions about what might be wrong with
us, or what might be our relationship to God, or the universe, or
whatever the world outside of us must be.
When experiences occur that cause us to be concerned about our
self-worth, it is the nature of the psyche to form conclusions about
why this is happening. Not only does our imprinted unconscious attempt
to calculate the reason why we are not affirmed or why we are abused
or sexually molested it also innately calculates the best defense
mechanism possible to never again experience this painful rejection,
or at least to minimize its effect. For instance, if a boy or girl is
sexually molested at the age of eight, the psyche innately senses that
something wrong has happened. The child has been regarded as something
less than valuable. All kinds of conclusions can be made at this
point, depending on all kinds of variables at work.
If the perpetrator is the child's father, an unconscious decision
might be made that it is too dangerous and shameful to suddenly view
life as the child of such a bad person so the child decides to see the
event as his or her fault, thinking that this will protect it from a
greater fear…that of being the child of a person who would do such a
bad thing. But what is forgotten later in life is that the child
decided that he or she is bad…and thus is still bad, or tainted
compared to his or her peers. If, for instance, a girl is molested
during a time when she is old enough to already be experiencing a
sexual awakening she might conclude that she desired this to happen
and have all kinds of fears about how "bad" she is...and how much God
must disapprove of her.
I call the beliefs formed during these traumatic experiences imprints.
We all experience traumatic incidents in our lives but they do not
necessarily produce imprints. When emotional trauma does create the
need to form conclusions about one's self-worth or vulnerability, it
is the nature of the psyche to best decide how it can protect itself
from the consequences of this flaw. This defense mechanism is then put
in place as a sentinel to warn the conscious of impending pain
whenever a future stimulus might threaten a recurrence of this
original trauma.
For instance, if a boy is unreasonably beaten by his father and feels
horribly alone and rejected and then sits down to dinner and finds
that an otherwise unbearable environment has something
good…dessert!…he might learn to associate minimizing anxiety with
eating apple pie. Although mom allows dad to beat him abusively and
unfairly, she "makes up for it" by baking an apple pie. This need to
turn to apple pie can disappear until some point twenty years later
when some kind of abusive situation occurs or worsens. And as the
situation worsens it can branch out into other eating pleasures in an
attempt to make the pain go away. After all, it worked when he or she
was 10 years old!
That is the problem with these imprinted defense
mechanisms. They might be necessary and helpful for that child in an
abusive situation that has little chance of changing in the near
future but soon become inappropriate as the child grows older and less
dependent and helpless. Once the child leaves home any defense
mechanisms that were earlier appropriate now need to be dropped in
order for the individual to be in control of his or her adult
decisions. But that is not the way the psyche works. While these
imprinted beliefs might have been protectors at one point they now
become bullies...tapes that can't be turned off...immune to attempts
at self-control and self-talk. Also, as these beliefs began to
influence the way an individual regards himself or herself they set in
motion a self-fulfilling experience of perceiving one's self as inept
or unsafe.
My method of rescuing the conscious from constant anxiety as these
imprinted fears are stimulated is to access the other unconscious
component of the human psyche, the unimprinted unconscious. To do this
I place a pendulum in the hand of the client and ask that part of the
psyche that is unconditionally supportive of that individual, and
completely objective in its regard of that person's experiences, to
please indicate its willingness to be accessed by moving the pendulum
forward and backward. Without any conscious effort on the part of the
client, and with the client completely awake as a co-observer, the
pendulum moves.
Over the years I have treated other therapists, including
psychologists and even allopathic medical doctors. From time to time
others have been so amazed over the results of my method they have
tried to incorporate it into their own approach to facilitating
psychological, or even physiological, health, but none have been able
to do so (I actually believe others could learn to do this if they
could share my unique understanding and regard of the human psyche).
There seems to be something intuitive about my sense of what aspect of
the psyche I am accessing and the willingness of the client's
unimprinted unconscious to be accessed by me. Once accessed, this
aspect of the psyche responds as though we have reached the hard-disk
of a computer. It has complete recall of every incident of the
individual's life and how any of those events are related to any
specific dysfunctional behavior currently sabotaging that individual's
happiness.
Along with my ability to conceive that these components of the human
psyche even exist I seem to have an intuitive sense as to how certain
childhood experiences are directly related to the anxiety the client
currently suffers from and what belief developed as a result of this
original traumatic incident.
Once I understand the belief formed I ask the client to trust his or
her mind to present an image that represents this belief. That may
sound vague at this point but during a session I have exercises to
walk a person through if he or she has any difficulty just simply
"seeing" or, actually, "experiencing" an image. I do this because I
believe imagery is the language of the unimprinted unconscious, just
as it is in your dreams. I believe this aspect of the psyche that is
so knowledgeable and accurate in revealing imprinted experiences is
also the playwright of your dreams. This "higher self" speaks in
images. This image, then, is what this life-long fear "looks like." It
represents what the imprinted unconscious regards as a "truth" about
it's relationship to the conscious world.
Once that is done I then argue this belief. I present alternative ways
of viewing what happened. I continue to discuss the situation until I
am convinced that the stubborn sentinel knows that there is no longer
any reason to believe what it originally believed and to realize that
there is no gain in dragging around this reminder of how vulnerable
and rejected this person can feel. Once I'm convinced that alternative
views are definitely being considered and that the imprinted belief is
no longer valued I ask the client to alter the original image.
Once this is done the client is freed from this fear ever being
activated. There is no stimulus that could possibly trigger a belief
if the belief no longer exists. It is much healthier to eliminate
damaging irrational beliefs than it is to attempt to control one's
environment to avoid having these fears triggered, which is what most
of unsuccessfully try to do every day of our lives.
For more clarity on my treatment method you might find it helpful, and
possibly interesting, to refer to the case
studies page of this website.
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