May 10, 2014 § 15 Comments
“Whenever there is a strong lock used there is something extremely precious hidden. The thicker the Veil, the more valuable the jewel. A hoard of treasure is guarded by a large snake; do not dwell on the hideousness of the snake, contemplate the dazzling and the priceless things you’ll discover in the treasure.” ~ Rumi
“Men may rise on stepping-stones of their dead selves to higher things.” ~Alfred Lord Tennyson
“Be ye transformed by the renewing of your mind.” ~ Romans 12:2
Just like a snake, we must periodically shed our outgrown psychic skins.
During a time when this need is pressing, the snake becomes uncomfortable. From the outside he may appear sick—his skin dull & ragged. He feels— he knows!—something is wrong & has to change. Something must be done! Intuitively, he begins the shedding process by rubbing his deadened dermis against rough surfaces. It is painful, but he feels compelled. When he is finally free of the outdated layer, he is more luminous & vital than ever!
This natural process reflects our own need to periodically embark upon an inner journey of self-renewal.
When it’s time for a sloughing off of psychic weight—outmoded belief systems, behaviors, situations—we are alerted by a sense of palpable emotional discomfort.
Unfortunately, we live in a culture of distraction, where the numbing of emotional pain is par for the course.
Television, comfort food & alcohol are one form of socially acceptable self-numbing. However, those modalities are at least straightforward, in that they are acknowledged as being distractions.
More insidious, because it is rewarded & ennobled, is the “busyness” phenomenon. Because productivity has tangible positive results in one’s life, it’s also an extremely good cover story for not doing much needed inner work.
If we feel emotionally uncomfortable within ourselves & dive headlong into (outer) work, we may feel temporarily better because we are not engaging with the difficult emotions pressing at our awareness. When we come home, we’ve worked hard & are, understandably, tired. The last thing we want to do is engage with challenging questions & uncomfortable emotions. So the “I-worked-hard-I-deserve-it” syndrome sets in—we flip on the TV or the computer, grab a beer—& maintain a vicious cycle of almost unrecognizable escapism that can go on for years.
“For many years,” relates blogger Gabby, in her post “Escapism As A Lifestyle.” “I worked two and three jobs at a time to make ends meet. A few weeks ago, I quit my regular weekend job. It was such a relief to know I wouldn’t be working weekends anymore. I did not expect the panic that would invite itself to my table and have coffee with me in the morning. For me [it had been] a means of escaping. Being so busy I didn’t have the time to look at myself and think about what I really want out of this ‘one wild precious life’.
“I panicked and started filling up my life with other things, just to keep me busy. It took only about two weekends of this before I realized what I was doing. Which is good, because not all that long ago, it may have taken me years to figure out what I was doing.”
Unshed psychic skins begin to take their toll. We feel a vague sense of discomfort that may be hard to name. Perhaps we feel anxious or disconnected from a certain aliveness we recall having once felt, but we’re not sure how to get it back.
“Numbing vulnerability is especially debilitating,” notes Brene Brown, “because it doesn’t just deaden the pain of our difficult experiences; numbing vulnerability also dulls our experiences of love, joy, belonging, creativity and empathy. We can’t selectively numb emotion. Numb the dark and you numb the light.” (“Daring Greatly: How The Courage To Be Vulnerable Transforms The Way We Live.”)
Everything living requires renewal. Our cells shed automatically, but our emotional life requires more intentionality. If we don’t consciously process our feelings & old wounds, address our pain & pressing questions, we begin to suffocate under the weigh of old, dead layers.
Unfortunately, the signs of needing self-renewal mimic the symptoms of depression & anxiety—human experiences which modern psychiatry is all too eager to label a condition, prescribe pills & call it a day.
The blogger of “Spiritual Emergency” writes about her experience of what a traditional western worldview would categorize as schizophrenia, which she processed through a mystical-transformative-shamanic lens. Noting that this approach empowered her to find her true self & center, she observes:
“Mainstream reductionist psychiatrists […] by and large presume that if an experience (such as chronic depression) is unpleasant, it must be stopped or band-aided, but because an experience is painful or difficult, it doesn’t necessarily follow that’s it’s not valuable, or therapeutically worthwhile as a ‘wound which heals’.”
There are many times in my own journey when, if I had regarded my feelings of emotional discomfort—or “anxiety & depression” as we commonly define them—as simply a chemical imbalance & not the voice of a buried aspect of myself trying to come through & tell me what was untended in my life, I would never have found that next “trapdoor” into a deepened, expanded level of being.
In our lives, we periodically come across what appear to be ceilings in our personal-growth & sense of wellbeing. They always, however, contain trapdoors. You just have to keep feeling around for where the door to the next level is hidden…
Releasing old pain is an essential aspect of the art of self-renewal.
For me, finding that trap door has involved radically honest self-reflection & the willingness to face & experience my unresolved emotional pain head-on. We have to keep in mind that having emotional pain does not make us defective, it makes us human (at least, humans of this current un-enlightened age of Earth).
“Grieving is an intrinsic part of the healing process,” notes psychotherapist Daniel Mackler in “Grieving The Ultimate Loss: Your Imperfect Parents.” “Everybody suffers loss, right from the beginning. The primary loss is the fact that no parent, at least no parent who is not fully enlightened, is perfect. Grieving is long, painful, and confusing, but richly rewarding. Life is not complete unless all traumas are unearthed, grieved, and thus resolved. Those who fail to complete this process live forever in a limbo of partial misery, stuck unconsciously in the past and unable to escape […]
“Most believe that a healthy life feels no pain. This is why the majority are insane. Avoiding all pain is not healthy. Grieving is horribly painful, and totally necessary. Grieving is beautiful.”
A heart-healing excercise I’ve found helpful is to, in a manner of speaking, go to my heart & “knock there” to see what needs processing. This involves first finding/creating a peaceful, meditative & relaxed state, then putting one’s attention on the area of the heart.
How does it feel? Often, our first response is that we feel nothing. Don’t let this deter you. We live mostly with protectively blocked heart chakras, because our world is harsh & our culture does not encourage inner excavation as the essential part of life’s journey that it is. Keep inquiring. Meditate on the heart & eventually you will begin to receive impressions. What psychic swords are still stuck there?
Using symbolic imagery like this is useful. Just as our subconscious communicates with our conscious mind in symbols, so, too, the heart speaks.
Try mentally pulling a psychic sword out of your energetic heart. Who, or what experience, put it there? Asking yourself these kinds of questions can be very useful in identifying the areas of one’s emotional life which need attention. By attention, I mean simply confrontation (identifying & feeling the emotion). This alone will start the process of release & consequently, healing.
The idea of the heart as the locus of man’s emotional life is not accidental. Mystical traditions of both East & West have long embraced the idea of a heart chakra. In today’s climate of materialist cynicism, it’s all too easy to see the heart as simply an organ whose function is to pump blood to the rest of the body.
As with everything, there is an exoteric function to the heart & an esoteric one. The invisible life of the heart is a very real thing. It is truly the compass for our life’s direction. And too often unhealed emotional pain—like a snake’s unshed skin—blocks our connection to our greatest resource.
Clearing the emotional cobwebs, which block connection with our internal compass, is a key step in self-renewal.
I am also a strong advocate of art therapy & the cathartic value of creativity. It’s a myth that some people are creative, while others are not. Creativity is inherent in human nature. Some people may have nurtured specific modalities & refined their skills for particular crafts, but everyone can self-express if they simply allow themselves the space to play.
Creating a painting, song, collage, poem, short personal essay, etc. expressing the feelings you’ve unearthed in your heart work is richly rewarding. It’s as though one has coughed up one’s pain & caught it in the butterfly net of art, wherein it is transmuted into something positive. Transmutation is a powerful act.
It can be particularly rewarding if you continue to craft a piece from a rough, private catharsis to a polished, artistic offering. My book of poems, “Pollen,” is largely a result of processing my father’s untimely death & the consequent existential crisis that ensued. When readers write to tell me that the work has moved them & helped them with their own process it is doubly rewarding. Like oysters, we can transform our painful sand grains into luminous pearls. Thus is the redemption of art.
Once the initial malaise has begun to clear through processing, intentional visioning—identifying meaningful goals—is a helpful step to continue momentum.
Vision boards are popular these days for a reason…They’re fun! Compiling representative images of your goals in an inspirational collage is a greatly constructive form of play. More tangible & exciting than a list.
Another method is to work “backwards” by writing down the ways you wish to feel, and then making note of what actions & activities promote this feeling.
So if you’re feeling stuck, don’t worry! It’s simply time for an internal house cleaning. And Spring is a natural season for it.
If you’re feeling lost, do not lose heart. While it’s true life does not, as is commonly bemoaned, come with instructions, you come with a compass—your own inner guidance system, the heart. The connection has just likely been muted & clogged with unprocessed emotion. A little catharsis & honest self-reflection, followed by constructive action, will do wonders.
If you’re feeling depressed, don’t buy the hype; our society is so afraid of unpleasant feelings, it has instilled in us an unhealthy fear of challenging emotions. Depression, like physical pain, is just our system alerting us that something requires attention. Modern culture is pathologically fixated on happiness, with an equally pathological rejection of unhappy feelings. This is a recipe for disaster! Ironically, the only way to reach true inner peace & wellbeing is to traverse the psychological labyrinth surrounding the proverbial treasure.
These are all simply symptoms of the need for self-renewal, rejoice! And enjoy the journey.
April 27, 2014 § 5 Comments
“We are all visitors to this time, this place. We are just passing through. Our purpose here is to observe, to learn, to grow, to love… and then we return home. ” ~ Aboriginal Proverb
“‘The Dreaming’ or ‘the Dreamtime’ indicates a psychic state in which or during which contact is made with the ancestral spirits, or the Law, or that special period of the beginning.” ~ Mudrooroo
“Those who lose Dreaming are lost.” ~ Aboriginal Proverb
Dreamtime, or “The Dreaming,” is a spiritual concept of the Australian Aboriginal tribal peoples. To define Dreamtime is a bit tricky, as there are several ways in which the word is used. Meanings vary from tribe to tribe, but the basic concepts appear consistent.
The Dreamtime refers to a source dimension beyond time & space, which exists alongside the linear world of humans, where the ancestors & creator spirits dwell. The Aborigines call it the “all-at-once” time—referring to the mundane world as the “one-thing-after-another” time. People emerge from the Dreaming into physical reality when they are born, visit in dreams & visionary states, & return after physical death. An essential part of each person exists eternally in Dreamtime. Aboriginal cosmology includes transmigration of the soul, otherwise known as reincarnation. A human might return again into the family of man, or as an animal. “The Eora/Dharawal Aborigines believed in transmigration…For example during the 1830s Quaker James Backhouse toured the Illawarra district and recorded that some Aboriginal men were mortified when some Europeans shot and killed some dolphins. The Aborigines of the area believed that after death, their warriors became dolphins. This belief was bolstered by the habit of dolphins to herd fish and to protect people from shark attacks.” (Australian Aboriginals.)
According to Aboriginal mythology, our world (physical life on earth) was “dreamed” by the ancestor spirits who dwell in Dreamtime. The Dreaming or Dreamtime also refers to a sacred era of creation. “Ancestor beings rose and roamed the initially barren land, fought and loved, and created the land’s features as we see them today. After creating the ‘sacred world’ the spiritual beings turned into rocks or trees or a part of the landscape. These became sacred places, to be seen only by initiated men.” (Aboriginal Art.) “The landscape is almost an externalisation of the individual’s inner world. Each tribe had a traditional area of the land which was theirs alone,” notes dream scholar Tony Crisp in his article “Australian Aboriginal Dream Beliefs.” Additionally, an individual’s Dreaming can refer to their cultural identity & spiritual allegiance. “Each Aboriginal person identifies with a specific Dreaming,” relates Aboriginal artist Paddy Japaljarri Stewart. “It gives them identity, dictates how they express their spirituality and tells them which other Aboriginal people are related to them in a close family, because those share the same Dreaming. One person can have multiple Dreamings.” (What Is the Dreamtime?) For example, an Aboriginal person might identify as having “Wallaby Dreaming.” As I understand it, this concept is similar to the Native American relationship to spirit animals or totemic allies in that it may have been received in a vision, although it also may have been inherited as a family totem. One having Wallaby Dreaming will draw upon the Wallaby’s spirit for guidance.
“Studies have shown that ancient people experienced what is called an undifferentiated state of mind,” relates Tony Crisp. “Their sense of being a separate and independent person was much less than is commonly experienced in modern life. They did not separate their religious life, their social life, their economic life, their artistic life and their sexual life from each other.”
This oneness-oriented or pantheistic worldview is held by most ancient peoples—it is only the Western world & modern man who has increasingly cut himself off from his surroundings, other creatures & his fellow man, feeling so separate as to breed an epidemic of disconnection. Yet, we strain against this isolation, reaching for what we sense we once knew in what psychonaut-writer Terence McKenna has called “The Archaic Revival“….Modern man’s resurrected interest in the wisdom of ancient cultures.
As highly respected Dhungutti Elder Rueben Kelly states, “Centuries ago you white people chose the path of science and technology. That path will destroy the planet. Our role is to protect the planet. We are hoping you will discover that before it’s too late.” “The experience of Dreamtime, whether through ritual or from dreams, flowed through [into life] in practical ways,” adds Tony Crisp. “The individual who enters the Dreamtime feels no separation between themselves and their ancestors. The strengths and resources of the timeless enter into what is needed in the life of the present. The future is less uncertain because the individual feels their life as a continuum linking past and future in unbroken connection. “Through Dreamtime the limitations of time and space are overcome. It is a much observed feature of aboriginal life that knowledge of distant relatives and their condition is frequently displayed. Therefore if a relative is ill, a distant family member knows this and hurries to them. Often the intuitive knowledge of herbal medicine is gained also.” “For the aborigine tribes,” notes Crisp, “there is no ending of life at ‘death’. Dead relatives are very much a part of continuing life. It is believed that in dreams dead relatives communicate their presence. At times they may bring healing if the dreamer is in pain. Death is seen as part of a cycle of life in which one emerges from Dreamtime through birth, and eventually returns to the timeless, only to emerge again. It is also a common belief that a person leaves their body during sleep, and temporarily enters the Dreamtime. (Australian Aboriginal Dream Beliefs.) A person is also thought to enter the Dreamtime during ceremonies & while listening to or playing ancestral music. “The melodies, tunes, harmonies and rhythms of Aboriginal music included traditional ceremonial songs that were handed down from generation to generation,” notes researcher & author Ellie Crystal. “It was very important in Aboriginal thinking, to replicate the songs that had been first played and sung by the ancestors in the Dreamtime. When the traditional music and songs were used, living men considered themselves to be in the Dreamtime. Particularly during initiation ceremonies.” The idea of this world as a dream is an ancient & fascinating concept, echoed by the Hindu idea of Maya, or “world as illusion,” and the Buddhist concept of Samsara. But unlike these Eastern perspectives, for the Aborigines, there appears no negative connotation to this world being a dream. It is no delusion to be escaped, but rather a sacred experience to be honored & celebrated. It’s simply not the ultimate reality…and everything is connected & related beyond visible boundaries & lines, being all within the same dream.
I’ve had experiences during sacred vision questing where the serendipity & related connectivity of people, animals & events struck me as mind-bendingly improbable when set against the yardstick of our rational materialist worldview; beyond coincidence. If this world is dreamed into existence by timeless primal beings, as the Aborigines—most ancient of peoples—believe, then all our laws of science can still co-exist alongside a larger mystical fluidity. Within the dream, there are laws. Gravity, for instance. Cause & effect. Yet if all exists within the same dream, reality is like a tapestry; there may be an image here of a horse, there of a man, beside him a tree—but their threads interconnect. They are all part of the same living tapestry.
This is scientifically more accurate than our concept of rigid separation & division, as the molecules composing my hand touching a tree are no different than the molecules that make up its rough bark. Though they appear vastly so to the perceiving eye. And the brain categorizes them as worlds apart: tree, man.
But if we are all Dream Beings interacting in the same evolving dream, all players portraying separate roles that yet exist in the same interwoven living tapestry, with common threads, it stands to reason that things are not so fixed as they may feel. While the laws of science remain within the dream, there is no reason why a greater coherence can not express itself at the same time, manifesting as serendipity, connectivity; mystery.
The Dream That Must By Interpreted
This place is a dream.
Only a sleeper considers it real.
Then death comes like dawn,
and you wake up laughing
at what you thought was your grief.
But there’s a difference with this dream.
Everything cruel & unconscious
done in the illusion of the present world,
all that does not fade away at the death-waking.
and it must be interpreted.
All the mean laughing,
all the quick, sexual wanting,
those torn coats of Joseph,
they change into powerful wolves
that you must face…
And this groggy time we live,
this is what it’s like:
A man goes to sleep in the town
where he has always lived, and he dreams he’s living
in another town.
In the dream, he doesn’t remember
the town he’s sleeping in his bed in. He believes
the reality of the dream town.
The world is that kind of sleep.
The dust of many crumbled cities
settles over us like a forgetful doze,
but we are older than those cities.
as a mineral. We emerged into plant life
and into the animal state, and then into being human,
and always we have forgotten our former states,
except in early spring when we slightly recall
being green again.
That’s how a young person turns
toward a teacher. That’s how a baby leans
toward the breast, without knowing the secret
of its desire, yet turning instinctively.
Humankind is being led along an evolving course,
through this migration of intelligences,
and though we seem to be sleeping,
there is an inner wakefulness
that directs the dream,
and will eventually startle us back
to the truth of who we are.
“Traveler, there are no paths. Paths are made by walking.”
*It would be irresponsible to offer these beautiful cultural gems without acknowledging that, despite this rich & sacred heritage, the conditions of modern urban Aborigines are despairingly dystopian—their stigmatization & mistreatment, at the hands of first the British invaders & then the Australian government, echoe the tragic dynamic so often seen when the new world meets the old. Visit Survival International to see how you can help.
March 31, 2014 § 21 Comments
“Wabi-Sabi is a beauty of things imperfect, impermanent & incomplete.” ~ Leonard Koren
“Wabi is the beauty that springs from the creative energy that flows in all things, animate or not. It’s a beauty that, like nature itself, can appear with dark and light, sad and joyful, rough and gentle.” ~ Makoto Ueda
“Beauty is radiant and tactile, not airbrushed.” ~ Joe Hefferon
The term Wabi-Sabi represents a Japanese aesthetic philosophy that embraces authenticity over perfection.
Characterized by asymmetry, irregularity, simplicity, economy, austerity—modesty & intimacy—wabi-sabi values natural objects & processes as emblems of our transitory existence. Rust, woodgrain, freckles—the texture of life.
Developed in the 15th century in reaction to the lavish, ostentatious ornamentation of the aristocracy, wabi-sabi centers around three principals: “nothing is perfect, nothing lasts, and nothing is finished.”
“The initial inspiration for wabi-sabi’s metaphysical, spiritual, and moral principles come from ideas about simplicity, naturalness, and acceptance of reality found in Taoism and Chinese Zen Buddhism,” notes Leonard Koren (“Wabi-Sabi For Artists, Designers, Poets & Philosophers.“)
Though the concept of wabi-sabi is vast & elusive, most agree the closest Western translation is “rustic.”
“Wabi” refers to stark, transient beauty, while “sabi” denotes the poetry of natural patina & aging, with undertones of yūgen—profound grace and subtlety. Age, damage & natural processes are not seen as flaws, but as deepening & enriching an object’s beauty & profundity.
It is not only natural process that wabi-sabi celebrates, but subtlety & suggestion.
“Wabi-sabi is underplayed and modest,” details Robyn Griggs Lawrence, “the kind of quiet, undeclared beauty that waits patiently to be discovered. It’s a fragmentary glimpse: the branch representing the entire tree …. the moon 90 percent obscured behind a ribbon of cloud. It’s a richly mellow beauty that’s striking but not obvious, that you can imagine having around you for a long, long time…”
Intentionality is key.
“Wabi-sabi is never messy or slovenly,” adds Lawrence. “Worn things take on their magic only in settings where it’s clear they don’t harbor bugs or grime. One senses that they’ve survived to bear the marks of time precisely because they’ve been so well cared for throughout the years.”
To find beauty in imperfection is not intuitive to the Western mind.
Not only have we been raised in a consumeristic culture that values the new & the flawless over the old & the damaged—from objects to people, an obsession fed by airbrush-heavy advertisers—but our entire Western worldview is based on the ancient Greek philosophies of symmetry, proportion & idealized beauty. Not acceptance of what is, but glorification of what could be.
Wabi-sabi finds beauty & value in what is.
It is, Lawrence notes, “everything that today’s sleek, mass-produced, technology-saturated culture isn’t. It’s flea markets, not shopping malls; aged wood, not swank floor coverings; one single morning glory, not a dozen red roses. Wabi-sabi understands the tender, raw beauty of a gray December landscape and the aching elegance of an abandoned building or shed.
“Wabi-sabi reminds us that we are all transient beings on this planet—that our bodies, as well as the material world around us, are in the process of returning to dust. Nature’s cycles of growth, decay, and erosion are embodied in frayed edges, rust, liver spots. Through wabi-sabi, we learn to embrace both the glory and the melancholy found in these marks of passing time.” (“Wabi-Sabi: The Art of Imperfection.”)
In this modern age we find ourselves increasingly alienated from the real.
The texture of life is more & more digitized. We are programmed to seek newer, sleeker, faster technologies—bombarded with images of younger, smoother, more mannequin-like faces as the height of beauty.
It is a ripe time to recall & explore the ancient wisdom of wabi-sabi.
As Billie Mobayed famously noted: “When the Japanese mend broken objects they aggrandize the damage by filling the cracks with gold. They believe that when something’s suffered damage and has a history it becomes more beautiful.”
In an age when broken things are sooner thrown away than honored for their history we can apply this beautiful concept to ourselves.
Though our hearts may bare metaphorical fractures, in the light of our acceptance & reverence, we fill its fissures with gold. For what is more valuable than experience?
Through the wisdom of wabi-sabi we can again begin to appreciate the texture of life—as expressed through human authenticity & natural process.
Perfection has a hallow ring next to the real.
*If you enjoyed this post, you might also like: “Authenticity & The False Self”
March 3, 2014 § 9 Comments
All men whilst they are awake are in one common world: but each of them, when he is asleep, is in a world of his own. ~Plutarch
All the things one has forgotten scream for help in dreams. ~Elias Canetti
The general function of dreams is to try to restore our psychological balance by producing dream material that re-establishes, in a subtle way, the total psychic equilibrium. ~ Carl Jung
[CLICK HERE TO READ ~ PART 1] A fascinating number of scientific discoveries, inventions & creative breakthroughs have been made via dreams.
Those who dismiss their nocturnal inner journeys as meaningless mental meanderings may not know the extent to which dreams have assisted the progress of humanity, examples that bolster the weight of dream interpretation as a study.
Influential 19th Century chemist August Kekule, for example, discovered the empirical formula for benzene when, dozing in a chair, his subconscious presented him with an image of a snake biting its own tail. Startled, he jumped up & worked out the mathematics of the molecule—which we now know has a ring rather than a long string structure, as previously thought.
Dante reported that the entire story of The Divine Comedy was revealed to him in a dream. Even more fascinating, when part of the manuscript was lost after his death, his son Jocoso recovered the manuscript after his father showed him where to look in a dream.
Nobel Prize winning 20th century physicist Neils Bohr developed the model of the atom from a dream. After working on many different designs, which weren’t quite right, he dreamed of sitting on the sun with all the planets whizzing around him. When he woke up, he knew that the sun symbolized the nucleus & the solar system represented the electrons. This was the model for which he had been searching. Further testing proved his hypothesis correct.
Nobel Prize winning medical scientist Frederick G Banting, who discovered the insulin-link with diabetes & developed our modern treatment of the disease, went to sleep frustrated one night, after a long day of working on the problem, & woke up having dreamed the experiment he needed to confirm his theories.
The inventor of the sewing machine, Elias Howe, found the defining concept of his design in a dream that he was being hunted by cannibals & thrown into a pot. He kept trying to climb out, but the natives kept pushing him back in with their sharp spears. When he awoke, terrified, he went back over the dream in his mind & realized that each spear had sported a hole at the tip, just like a long needle. All at once, he saw that this was the solution to his problem. (Lisa Shea, “Famous Inspirational Dreams.”)
“Father of Neuroscience,” Otto Loewi discovered the secret of nerve impulses from not one, but two dreams:
“In the early 20s, [Leowi] was working on how nerves transmit impulses…night and day with little result. Then one night he fell asleep and had a vivid dream. He scrawled down some notes but was unable to read them the next morning. Frustrated, he waited until the next night. Again, he had a vivid dream, showing him the style of experiment that would help him in his nerve transmission work. Sure enough, he went immediately to his lab to try the experiment. It worked, and as a result, Otto Loewi was awarded the 1936 Nobel Prize for Medicine.” (Lisa Shea’s “Famous Dream Inspirations”.)
Clearly there is a level of useable insight to be found in dreams—the implications for the hidden wisdom of the subconscious are huge!
It’s worth noting that all of these “discovery dreams” involve symbolism, decoding & the following of an intuitive hunch regarding interpretation…
Kekule dreamed of an ouroboros & applied the image to his work. Bohrs dreamed of a solar system & applied it to the atom.
Dream theorists agree, there are different levels of dreams in terms of their depth of insight. Often, dreams which carry important messages feel & appear more vivid than your run-of-the-mill nightly jumbles.
They often simply feel significant.
Author & dream scholar Theresa Cheung notes: “Although different types of dreams can blend and merge, modern dream researchers tend to break dream types into one of the following categories.”
Amplifying dreams put a magnifying lens up to certain life situations or attitudes.
Cathartic Dreams “evoke extremely emotional reactions, when the unconscious is urging us to relieve pent-up feelings we may feel unable to express in waking life. For example, you may find yourself bursting into tears on a packed commuter train in your dream.” (“The Dream Dictionary From A to Z.”)
Daily-Processign Dreams are factual dreams in which you “go over and over things that happened during the day, especially those that were repetitive or forced you to concentrate for long periods. These kinds of dreams don’t tend to be laden with meaning, and most dream theorists think of them as bits and pieces of information your brain is processing.” (“The Dream Dictionary From A to Z.”)
Dreams of Childhood may reflect a childhood dynamic which hasn’t been worked out yet and requires a resolution,” notes Cheung. Although it can also simply represent a touchstone of extreme familiarity; even a place where your inner child lives.
False Awakening Dreams occur when you dream you’ve woken up, but in fact are still dreaming—particularly trippy from a philosophical standpoint.
If you can appear to wake while still dreaming, it’s logical to assume there is the possibility that even now, when you think you exist in waking reality, further states of awakened awareness might yet exist.
“It is thought,” details Thereasa Cheung, “that many reported sightings of ghosts are caused by false awakening, which occurs when you are actually asleep but are convinced in your dream state that you are awake.”
This bleeds into the so-called “old hag syndrome,” characterized by one’s mental awareness coming out of the sleep state before one’s physical body has fully woken up, creating physical paralysis (and sometimes a pressure on the chest) often attributed to ghosts and alien abductions. Though sleep researchers have identified it as a physiological phenomenon.
Inspirational Dreams contain creative seeds and ideas for the dreamer. Many great works of music, literature and art have been conceived in the dream state. William Blake reportedly found much inspiration for his visionary epic poems in dreams. Mary Shelley dreamed the premise for Frankenstein.
Lucid Dreams, perhaps the most exciting category, describe the circumstance of realizing you are dreaming while you are dreaming. Once you become aware that you are dreaming, you can start to determine the course of your dream with your mental focus. Whenever I realize I am dreaming, I try to fly. It usually works with a few jumps and some active willing of my dreamself off the ground.
Methods vary for increasing lucid dream activity. One way, which has worked for me at times, is to periodically ask yourself throughout your waking day if you are dreaming; this sets the pattern up in your mind to ask the question, and eventually your subconscious will ask it of your dreaming self.
In The Art of Dreaming the Yaqui seer Don Juan instructs Carlos Castaneda that when you can look at your own hands in a dream, then you will realize you are dreaming and be able to control the course of your dream’s content.
I have not personally had luck with the hand method.
The best way to increase one’s likelihood of lucid dreaming, in my experience, is to simply focus on your dream life. By spending the first few minutes of your morning mentally going over dream recall, and jotting a few notes in a dream journal, you will start a process of increased awareness surrounding your dreams, which, in my experience, often culminates in lucid dreaming.
Nightmares, of course, are dreams which cause us extreme distress. It is not uncommon to dream of being chased or pursued by a malevolent person or being…While nightmares typically reflect an anxiety or sense of helplessness in waking life, they are also a natural and healthy way for our minds to process and explore fears without actually jeopardizing our safety.
Night Terrors are nightmares which occur during the deepest level of sleep (stage four) from which we awaken without memory of the dream’s content, yet having a lingering feeling of dread.
Physiological Dreams reflect the state of your body, from the simple pursuit of water in a dream when you are, in real life, thirsty, to the more profound reflection of physical needs or conditions. Problem Solving Dreams occur sometimes when we are mulling over a problem and receive the solution presented in some form during ensuing sleep, as did our previously sited great inventors
Wish Fulfillment Dreams are simply an expression of one’s desires…usually the ones not given full expression in waking life.
Sexual Dreams of course are common, sometimes a source of embarrassment. But sex can be symbolic of intimacy in dreams…according to dream analysts, dreaming of sex with an unlikely partner can often be read symbolically as a desire to be closer with the person, or to integrate ideas they represent into your life. Cheung notes that sometimes a certain person will show up in a sexual context in one’s dreams simply to get our attention.
Precognitive dreams, as one might expect, reveal glimpses into future potentials, only confirmable after the fact. These do, indeed, seem to occur, if rarely. President Lincoln had a precognitive dream foretelling his own assassination.
In Lincoln’s own words: “…There seemed to be a death-like stillness about me. Then I heard subdued sobs, as if a number of people were weeping. I thought I left my bed and wandered downstairs. There the silence was broken by the same pitiful sobbing […] I kept on until I arrived at the East Room, which I entered. There I met with a sickening surprise. Before me was a catafalque, on which rested a corpse wrapped in funeral vestments. Around it were stationed soldiers who were acting as guards; and there was a throng of people, some gazing mournfully upon the corpse whose face was covered, others weeping pitifully…
“‘Who is dead in the White House?’ I demanded of one of the soldiers “The President” was his answer; “he was killed by an assassin!” Then came a loud burst of grief form the crowd, which awoke me from my dream.” (Famous Dreams.)
This was apparently a recurring dream for Lincoln, one he had again the night before he was assasinated.
In conclusion, when attempting to decode a dream, it is best to ask yourself: how does this situation make me feel? What does this person, animal, place or action represent to me?
Does it seem to be a simple processing dream, or did it have a deeper charge, worth examining?
Part 3 will explore the concept of aboriginal dreamtime as well as further explore the phenomenon of lucid dreaming!
January 23, 2014 § 4 Comments
“All human beings are also dream beings. Dreaming ties all mankind together.” ~ Jack Kerouac
“Yet it is in our idelness, in our dreams, that the submerged truth sometimes comes to the top.” ~ Virginia Woolf
“Dreams are often most profound when they seem the most crazy.” ~ Sigmund Freud
Bewildering, inspiring, sometimes horrifying, embarrassing, or just plain surreal—dreams have the power to recreate the rules of reality & transport us to places where we can fly, shift from one place to another instantaneously, converse with loved ones, long dead; or people we have never met. In a dream, a person can be simultaneously themselves & someone else.
These ever-shifting, quicksilver landscapes of the subconscious have fascinated humankind for time immemorial.
Dreams have been given mystical & personal significance throughout the world’s spiritual traditions for centuries—from the Bible to the Quran. A revered part of almost all indigenous cultures—from traditional African to Native American beliefs— the concept of dreams & “dreamtime” is particularly central to traditional Australian Aboriginal cosmology.
While initially considered divine messages from God or the spirits, the Greeks were the first to propose that dreams came from within—many a mystic would not see the difference.
Jung felt his contemporary’s focus was too narrow & contributed the idea of the collective unconscious—a universal pooling of archetypal figures or personified ideas, such as The Wise Old Man (which, incidentally, according to Jung, is the archetype that represents the collective unconscious.)
Most modern students of dream interpretation agree that, while certain symbols & their accompanying implication are universal—such as stormy seas indicating a sense of emotional turmoil in the dreamer’s waking life—the most important aspect of decoding a dream’s meaning lies in the personal significance of the symbol to the dreamer.
For instance, a serpent appearing in the dream of someone who likes snakes, or owns a snake, or considers snakes symbols of life force & personal power, (as is propagated by Hindu mythology, among others) will necessarily interpret a snake dream differently than a person who fears snakes or has a strong Judeo-Christian background, in which the snake is a classic symbol of evil.
(To extend this metaphor further, a snake owner with a strong Judeo-Christian background can determine the snake’s significance in their dream by assessing how the snake made them feel.)
The idea that the dreamer’s relationship to the symbols in question is the most important aspect of dream analysis was first proposed (in our known cannon of history) by diviner Artenidorus two thousand years ago, who wrote the first known book on dream interpretation.
In order to understand what dreams are, we must first dig a little into the idea of human awareness & its compartmentalization.
While the psyche is obviously made up of many layers, it can arguably be reduced to two basic components: the conscious & the unconscious mind—an intuitive, even self-evident idea. Though popularly connected with pioneering Austrian psychoanalyst Sigmund Freud, the term “unconscious” was actually coined by 18th-century German romantic philosopher Friedrich Schelling—later introduced into English by the poet & essayist Samual Taylor Coleridge. Developed by Freud, expanded upon by the trailblazing Swiss psychologist Carl Jung, the conscious/subconscious split is the basis for all modern psychology.
The conscious mind, as the name implies, contains all the memories, feelings & beliefs—preferences, desires & fantasies— that we can easily draw into our awareness; essentially, what we “know” (or, if you prefer, “what we know we know.”)
The unconscious mind, by contrast, is composed of the remaining psychic terrain, of which we’re not consciously aware—all the feelings, desires & experiences we did not know how to process or reconcile with our lives, buried & hidden from ourselves until we are equipped to deal with them.
(The idea that we can hide knowledge from ourselves—like alcoholics hiding bottles throughout the house & then forgetting where they are—is one of the most fascinating aspects of psychology & the conscious/subconscious split.)
Not everything in the subconscious is emotionally charged. It also contains simple data deemed meaningless by the conscious mind, but non the less retained.
You could call these exiled & forgotten fragments “what we don’t know we know” (in some cases, too, “what we don’t want to know”). There is wisdom here, like buried treasure, along with the ghosts.
For instance, a person in a relationship with someone who is overly controlling might dream they are being suffocated. Later, after the relationship has ended & the dreamer has admitted the truth of the unhealthy dynamic to themselves, they can deduce the dream’s meaning. But if this reality was not acknowledged consciously at the time of the dream, then it will appear a meaningless night terror.
Freud famously likened the conscious mind to the tip of an iceberg & the unconscious to the vast hidden depth beneath the visible top.
For, like the hidden yet far vaster depth of the submerged half of an iceberg, the subconscious still exerts power over the conscious mind’s choices—no less powerful for its lack of “conscious” awareness, in fact, more so. The brain’s influential but hidden “shadow government,” if you will
This is one of the reasons why dream analysis can be an important part of personal development; dreams reveal the raw nature of the rejected, unprocessed aspects of our psyches & their accompanying life experiences. They also reveal the buried gems, creative talents & powers—like treasure at the bottom of the sea.
Dreaming is commonly described as the way the subconscious communicates with the conscious mind. Through dreamwork we can become more conscious of the lenses through which we view the world & better see which are serving us & which may need some polishing.
Why do we say that dreams are symbolic?
A symbol represents, stands for, or suggests an idea, visual image, belief, action, or person. Since we are not “really” doing the things in our dreams, but experiencing images & sounds as if they were real, the visual & audio cues “stand for” their real-life counterparts. This is one level.
The deeper level is that the subconscious mind is not a logical, tame beast that communicates neatly in language. It is a primal aspect, emotionally charged, which speaks in the symbolic universal tongue of images. It is the wild jungle-forest aspect of our psychic terrain which has not been colonized & farmed by the socially conditioned conscious mind.
So the unconscious uses symbolic language to express itself—presenting images & scenarios that may represents or suggest things or ideas beyond the thing itself. For example, a red rose symbolizing romantic love.
Jung popularized the now mainstream wisdom, “Everyone in the dream is you.” But many dream scholars, including myself, believe that there are many different types of dreams.
Different characters in the dream may in fact represent different aspects of the dreamer’s self. But it is equally possible that they represent actual people or circumstances in the person’s life.
September 26, 2013 § 20 Comments
“Why do we describe a distraught person as being ‘beside himself’? Because the ancients believed that soul and body could part, and that under great emotional stress the soul would actually leave the body. When this happened a person was ‘beside himself.'” ~ Dictionary of Word Origins
Our language is rife with references to what has traditionally been described by shamanic cultures as ‘soul loss’ — “Nobody’s home,” we might say of an empty-eyed co-worker. Or, in a funk ourselves: “I feel like a part of me is missing.” Popular songs site it casually — I don’t know where my soul is / I don’t know where my home is (Nelly Furtado, “I’m Like A Bird”).
Yet, these expressions are so common, we often use them as descriptors without fully investigating their implication.
“Few of us live as fully as we could. When we become aware of this, we want to recover the intensity of life, and the intimacy, that we once enjoyed…We want to come home more fully to ourselves and to the people we love.”
Many turn to the shamanic arts for language and methodology which address our collective angst with a soulfulness lacking in modern lexicon.
“The re-emergence in the late twentieth century of shamanism — with its lively and concrete notion of soul — seems to be a response to a very depressing cultural reality,” notes Jungian analyst John Ryan Haule. “In the past six or seven hundred years we have undergone a consciousness-shift of 180 degrees. Formerly soul was our primary reality. Now we have only a body and a rational ego.
“The material conditions of our lives have improved immeasurably, but we’ve lost the imaginal and transcendent scope that belongs to the reality of soul. In a situation like this, it is often the depressives among us who are the most realistic regarding the impoverishment of our human existence.” (“Depression & Soul-Loss.”)
According to modern writers on the ancient subject, soul loss accounts for depression, anxiety, a sense of alienation, incompleteness and disconnection, a feeling of being “spaced out,” or “sleepwalking” through life. Extreme cases include coma, psychosis, fugue states and dissociative identity disorders.
Interestingly, the concept that a vital aspect of the self flees or retreats during experiences of extreme pain or disturbance is an idea shared by shamanism and psychotherapy alike. Psychotherapy calls it “disassociation,” shamanism calls it “soul loss.” The purpose in both cases is self-protection.
Modern shamanic healers explain that we all lose bits and pieces of our soul, or vital essence, as we go through life.
The cause doesn’t have to be something as monumental as an accident or as extreme as abuse. It can be as simple as a small child’s sensitivity to their parents’ psychic tension or continued arguing. Little by little, parts of ourselves withdraw and become seemingly lost to us.
Rejected elements of the personality are banished from conscious awareness — Jung’s concept of the psyche’s “Shadow” aspect. This is done unconsciously, to ease the cognitive dissonance of harboring seemingly conflicting or ambiguous feelings; what modern psychology calls “compartmentalization” and repression.
Denied aspects — such as repressed sadness, anger, inner child or libidinous impulses — are effectively exiled. But they do not disappear. They continue to exist “underground,” as it were, in the subterranean caves of the psyche, causing emotional alienation, discomfort and disconnection from self.
The good news is that excavation of these buried aspects — and a renewal of their accompanying vital forces — is always possible, and the focus of psychotherapy and shamanic healing alike.
“An aspect of the infinite soul fleeing under duress is a state everyone has at some point experienced, regardless of terminology or ideology applied,” comments Kelley Harrell in her Huffington Post article, “The New Treatise on Soul Retrieval.”
The most common approach of neo-shamans is to echo the ancient model of shaman-as-guide in the netherworlds of psyche/non-ordinary reality. As pioneering anthropologist Mircea Eliade wrote in his now classic text “Archaic Techniques of Ecstasy”:
“Only the shaman can undertake a cure of this kind. For only he ‘sees’ the spirits and knows how to exorcise them; only he recognizes that the soul has fled, and is able to overtake it, in ecstasy, and return it to its body….Everything that concerns the soul and its adventure, here on earth and in the beyond, is the exclusive province of the shaman.”
However! A fascinating synthesis between psychotherapy and shamanic soul retrieval has been in the works over the past several decades. A growing number of healers are shifting the agency from themselves to their patients.
Practicing psychotherapist & shamanic healer Selena Whittle attributes the modernized soul retrieval method to her mentor Ross Bishop. Upon his return from studying with teachers in India, Australia, and South America, Bishop transformed the Soul Retrieval process into a method that could be embraced by the Western mind and heart by making a simple shift in the roles of Shaman and the healing recipient.
“In this contemporary method of Soul Retrieval,” relates Whittle, “the essential elements of the process are the same. There is a shamanic journey into the inner world where the wounded part of the self is identified, healed and brought back; however, the client does the work and is guided by the Shaman. The client takes the shamanic journey. The client identifies the part of the self that is wounded. The client builds a relationship with that part of the self, heals it, then brings it back for integration.
“The Shaman guides the client every step of the way, helping the client navigate the internal world of the psyche, guiding the client in the potent words or actions that are needed to build the relationship with the fragmented aspect of the self, to heal it and to bring it back. The shamanic journey becomes a shared experience, the Soul Retrieval a shared healing intervention.”
But let me initiate you right here and now into a simple yet profound method, which you can practice in the comfort of your home.
1. Create your inner sanctum.
Visualize anything from an ornate temple to a simple spot by a running brook. The important part is that the setting has identifiable features, which can be recreated, and that the space makes you feel empowered, centered, safe and calm. Mentally construct as many details — sights, sounds and smells — as possible. Lie back, get comfortable and spend some time really making your inner sanctuary come to life behind closed eyes. (*The bath, with some low light, candles, calming scents and salts, is an excellent place to do soul work.)
2. Call in the missing soul part.
Decide which aspect you are going to reach out to before settling in by first looking at the problem areas in your life. For example, if you are having issues with anxiety, call in “the one who feels anxious.” If you are dealing with addiction, call in “the one who is addicted.”
If you are a visual person, the rejected aspect will likely take form in your mind’s eye. If you are not, you may simply get a feeling or “thought package” of insight — though visualization is encouraged with this particular method.
3. Reach out, reassure, & connect.
Remember, these inner aspects are in hiding because they have been wounded, ridiculed, banished, frightened. They are like scared children — who have not developed beyond the age at which they fled — and must be reached out to accordingly. So it’s important to access & project a sense of deep compassion towards them if you’re to inspire their trust.
Tell them you wish to discuss their unmet needs.
These rejected aspects, which you may have deemed bad, difficult, or unacceptable, actually have legitimate needs, which — as they are not being met by you, their guardian — are being substituted with unhealthy behavior. The coping mechanism employed by the exiled aspect, however far from your ideal, is truly its best effort with the tools at hand.
Explain mentally to your exiled aspect that you are here to increase communication between their awareness and your conscious personality. Remind them you both have the same goal of wellbeing and wholeness, because ultimately, you are one being. Any sense of isolation and disconnection has been a fear-driven illusion based on pain and misunderstanding. Now you are calling home your missing parts. If they have felt unloved, give them the love they crave. You have all the power. Use it.
These injured aspects have a long history of feeling unsafe in the presence of the too often accusatory and judgmental conscious mind. As a result, they will often cloak themselves in guarded energy, which can have a menacing impression. This is not the true aspect, but a self-protective mask.
Like any vulnerable creature attempting to seem stronger than it feels, this protective presentation may take the form of something frightening. Practitioners refer to this as “entity” presence, which denotes fear-based energy that isn’t yours but is being used by the wounded inner aspect like armor.
This same goal can be achieved by the inner aspect through opposite means, by presenting an overly “goody-two-shoes” image (“See? I’m perfectly fine. Not hurt at all.”)
So it is necessary to gently test and question the initial appearance of the invited aspect by asking if it is an entity. In your sacred space the aspect can not lie. Even if it says “No” with its mouth, it’s shape may shift or the eyes may flicker, telling a different story and betraying its true nature.
It should be noted that simply because an image is disturbing does not automatically make it false “entity” energy. It can just as easily be the symbolic representation of the feeling-state of the soul part—it may feel, and thus present as, bruised, starved, beaten-up or neglected.
Keep probing its authenticity gently until you feel it has lain down its defenses and actually offered its true, vulnerable self at which point reach out and initiate a compassionate dialogue. A good place to start is by asking how you can help.
If the answer is simple and true, you know it’s the soul part speaking. If the reply is too convoluted or complex, it’s an entity-energy defense, or your cerebral analysis kicking in; start over and await the answer without assumption, projecting compassion.
5. Identify Source of Disconnection, Correct Misunderstanding
Once assured of the fragmented aspect’s authenticity, ask it to show you at what age it became separated. It may show you a particular scene or instance. Ask how this situation made the soul part feel. What was the message it received? Usually, something in the “Not good enough” category will surface. As with small children who blame themselves for their parents’ divorce or general unhappiness, the impression of unworthiness will invariably be based on a misinterpretation of events. With compassion, correct this misunderstanding. The fragmented aspect needs to hear it is worthy of love. Bring it home by embracing this exiled aspect of yourself; give it the love and acceptance it has been hereto denied.
6. Stay connected afterwards.
The goal is to continue the newly forged relationship beyond your inner journey into your everyday life, eventually forming a full integration between the formerly exiled piece and your conscious awareness. Check in with the newly rediscovered aspect throughout the days following your journey. How does he or she feel? Are you meeting the needs discussed with more awareness?
What makes this method different from, and often more effective than, regular “talk therapy” is the willingness to surrender conscious mind constructs to the wild and telling symbolism of the subconscious. In this way cerebral analysis is transcended and the beating heart of true experience touched.
What may read as hokey can be extremely powerful in a real-time, step by step process. After all, these are the parts of self from which we are always running, from whose pain we so often seek distraction. Giving them back their voice, and gracing their needs with our attention, can be a life-changing integration.
Ultimately, whether you regard this excercise as symbolic or literal doesn’t matter. As French poet Baudelaire said, this world is a “forest of symbols.”
The inner fragmentation experienced by so many in this modern time mirrors the compartmentalization tendencies of society itself.
“The natural environment is treated as if it consisted of separate parts to be exploited by different interest groups. The fragmented view is further extended to society which is split into different nations, races, religious and political groups. The belief that all these fragments — in ourselves, in our environment and in our society — are really separate can be seen as the essential reason for the present series of social, ecological and cultural crisis.” ~ Fritjof Capra, (The Tao of Physics)
In a so-called civilized world, which so often dismisses the idea of soul and then complains of feeling empty, soul retrieval — reclaiming personal wholeness — is a heroic act.