[NOTE: please read the second and third paragraphs from this post before continuing. Important–don’t skip reading them!]
We sufferers of complex post-traumatic stress disorder have to remind ourselves that there is no quick path to recovery. We mustn’t see sickness and health in terms of black and white, but rather as a long progression with a lot of dark to light grey in between.
In fact, impatience in healing can lead to an even worse feeling of emotional sickness. Impatience leads to frustration, which in turn leads to self-blame, meaning the inner critic makes us feel worse for not improving. In failing to recognize the dialectical relationship between illness and health, as between all opposites (which I, in a numberofblogposts, have symbolized with the biting head and bitten tail of the ouroboros), we make ourselves sicker.
We know intellectually, of course, that we must be patient as we tread that long, grey path from the darkness to the gradually brighter light, but our emotions won’t accept this reality easily. What can we do to comfort ourselves in the meantime?
Apart from the usual forms of self-care that I and others have recommended (psychotherapy, art therapy, writing, hypnosis, ASMR, etc.), we should consider such things as a daily routine to start off our day in as positive a way as possible. Michele Lee Nieves recommends starting off the day with these five things:
Meditate for at least about 10-15 minutes every day
Read things you find uplifting, and
Write in a journal for a brief time (less than 5 minutes)
Why does one tend not to stick to such a routine? Is it laziness? Poor motivation? More likely, it’s because one’s self-esteem is so low that one doesn’t consider oneself worth the effort to do the healing work.
Of her five recommendations, I tend towards doing only the first two, to be honest (I suppose that means my own self-esteem is that limited). My application of #5 seems to be my blogging, to some extent. Instead of doing #4, I’ve begun the habit of using what Kati Morton calls “bridge statements,” which are the next thing I want to discuss.
As we know, attempts to recover by switching immediately from black to white don’t work. The same can be said about positive affirmations. If one is feeling down about one’s looks, intelligence, and talents, for example, merely saying, “I’m super beautiful and smart, and I’m amazingly good at (subject),” over and over again, won’t lift one out of the depths of one’s low self-esteem, it should go without saying.
Here is where “bridge statements” come in, which occupy that grey area of moderately comforting words between the cruel, black self-reproaches and the too-good-to-be-true white words. So, instead of replacing the usual negative self-talk (“I’m fat, stupid, ugly, and talentless.”) with its felt-to-be implausible extreme opposite, we find an in-between self-description (“I’m actually not as fat, stupid, ugly, and talentless as I’ve been led to believe.”), which balances kindness with believability.
Over time, the belief in this kinder, yet realistic, self-assessment can encourage one to improve one’s looks and abilities. Then, one can move further along the bridge, away from the black side, and closer to the white side. Here, at about the middle of the bridge, one can say, “Hey, I’m actually OK-looking. I may not be a beauty queen, but I’ve lost some weight, make-up really does make me look rather pretty, my passion learning about (subject) has proven that I’m actually pretty smart, and I’m growing my talents in this field.”
Later, one goes even further along the bridge, about three quarters of the way across, say, and one reaches the light-grey area. Now, one can say, “Wow, I’ve lost even more weight! I’m still a little big around the butt, but a shapely figure is within reach. I’ve learned a lot about (subject), and in a fairly short time, too, considering how difficult it is to learn. I’m actually a lot smarter and more talented than I used to believe! Why did I ever believe those lies my emotional abusers told me?”
Now, do we ever get all the way to the other side, the absolute white side of immaculate self-love? To be frank, I have my doubts. Even if we neutralize the abusive words our bullies said to us by 100%, the reality is that there will always be new critics, new trolls, new unreasonable nay-sayers, and new narcissistic bullies out there. In fact, wanting too much of the white, the biting head of the ouroboros, leads to the black, the serpent’s bitten tail.
But to that sobering reality, I say…so what? Who needs to be perfectly happy? When I wrote in previousposts of coming “closer and closer to that nirvana of no more pain,” and of achieving “a lasting cure for complex trauma,” I wasn’t talking about a state of literally perfect happiness (even if it may have sounded that way). I meant that happiness is a process, a moving ever closer towards the white.
“Closer and closer to…no more pain” is nirvana enough for me.
This dissociation can be in the more advanced form of maladaptive daydreaming, a kind of manic defence escape from what troubles us into fantasy for protracted periods of time. Now, while this escape into fantasy may have served some useful purpose as a way to cope with childhood trauma, when we reach adulthood we can’t allow ourselves to dissociate to the point of it interfering with our lives.
I’ll give an example of a mild form of this problem. I look back on my teen years with regret over my habit, at the time, of daydreaming and excessively fantasizing, hour after hour, about being a great musician. I should have been practicing the guitar for the required hours, gradually overcoming my faults, and perhaps even becoming at least a good musician, instead of being the, at best, mediocre one I am now. The creativity involved in daydreaming isn’t worth much if it isn’t manifested in the real world, demonstrated as a physical thing people can see, hear, read…and admire.
That excessive daydreaming was one of a number of things that helped me forget–temporarily–the school bullying and emotionally abusive family of my youth. Once, however, we’ve escaped the traumatizing relationships we were in with toxic people, be they a narcissistic family or ex-boy- or girlfriends, or ex-spouses, we have to learn to wean ourselves away from the bad habit of excessive daydreaming, as well as all the other, more serious problems that ongoing dissociation can cause. We have to train our minds to live in the NOW.
I’ve discussed this issue before, though from different angles. In Putting the Painful Past Behind Us, I devised an auto-hypnosis geared at persuading us to think of our painful pasts as no longer having any relevance in our present lives; if we think of it more as a dream we’ve woken from, it may be easier to forget and to stop ruminating about. In Rumination, I featured a list of reasons why overthinking the past is not only a pointless waste of time, but is also harmful.
Now, instead of stopping overthinking the past, I’m focusing on getting us to be more present-minded, to being mindful for as much of the day as we can. I’d like to try that by having us do another auto-hypnosis.
Start by sitting or lying down in a comfortable, quiet, and relaxing place, with nothing to distract or bother you. Close your eyes and take slow, deep breaths, in and out, in and out, over and over again. Pay close attention to what is happening in your body.
Imagine yourself standing in a growing, rising pool of water, at first covering your toes and heels, then rising up to the tops of your feet and reaching your ankles. As every part of your body is submerged by this ‘water,’ you feel those submerged body parts tingling, vibrating with relaxation.
This ‘water’ rises up to your calves, knees, upper legs, and thighs. Now, half of your body is submerged in this ‘watery,’ tingling relaxation. It continues up to your waist, belly, and lower back. Your fingers, then hands and lower arms are also submerged.
The ‘water’ rises up to your chest and upper back, as well as your elbows and upper arms, until your shoulders are also submerged, then the water reaches your neck. Finally, your whole head is ‘underwater.’
This whole time, you’ve continued your slow, deep breathing. Now, with each long inhalation and exhalation, count down from ten to one; as each number is passed, feel yourself getting more and more relaxed, so by the time you reach one, then zero, you’re at a maximum state of relaxation.
Now, imagine your nostrils are like the gills of a fish, and breathe in that ‘water’ you’re submerged in. As it enters and permeates your whole body, imagine yourself becoming one with the ‘water.’ This ‘water’ is the infinite ocean that is the entire universe, and like the Hindu notion of Atman‘s union with Brahman, you are now unified with, you’re a drop of water in, that peaceful ocean of everything.
Feel the soothing waves of that nirvana-like ocean passing in you, through you, and out of you, for you are that ocean, or at least you’re a tiny but happy part of it. The waves move up and down, slowly, serenely. Focus on the gentle movement of those waves as they flow through you right now. If you get distracted and catch yourself dissociating, that’s OK: just gently but firmly bring yourself back to concentrating on those peaceful waves. Feel them massaging your soul.
Try to stay focused on this three-part state of consciousness: your connection with the oneness all around you, what I like to call the Unity of Space (that Atman = Brahman idea); your focus on the present, the eternal NOW, what I like to call the Unity of Time; and the up and down rolling of those waves, which for me symbolizes the dialecticalunity of opposites, the crests being the theses, the troughs the theses’ negations, and the in-between movements up and down being the sublations of the theses/negations, what I like to call the Unity of Action. Everything is one: there is no more fragmentation.
Focus on these Three Unities simultaneously to bring yourself into full consciousness of the present reality within and around you. Such a meditation is excellent practice in concentration, and doing it regularly, every day, over time should help you become more habitually present-minded, since it will discipline your mind to stop drifting off into dissociations. It will also help you to calm your mind, be more peaceful, and feel more connected with the world, less alienated.
The Unity of Time combines present-mindedness with an instinctive understanding of the eternally cyclical nature of reality, symbolized not only by those undulating waves, but also by the ouroboros, as I’ve discussedelsewhere. I find focusing on the cyclical motion of the waves to be helpful in keeping my mind from wandering from the NOW. Keep your mind on those up-and-down wave movements, and stay in the present.
Now, if you don’t like the meditation/visualization I’ve proposed above, remember that you can develop present-mindedness through the practice of othermeditations, such as chanting the mantra Aum; counting slow, deep breaths; or staring at a single object. The basic principle is to do one thing and concentrate only on that thing you’re doing, not allowing your mind to wander.
What matters most is that, in developing your skill at sustaining your present-mindedness, you’ll be ruminating less, agonizing over the past less, feeling more peaceful, and enjoying more of your real life, which is right here in front of you, and which is now and only now.
[NOTE: please read the second and third paragraphs from this post before continuing. Important–don’t skip reading them!]
Of all the aspects of emotional abuse that I suffered from the family–the autism lie, the bullying, the scapegoating, the explosive anger, the triangulation, the smear campaigns–in many ways, the most hurtful of all was the constant invalidation of my feelings and perspective.
This invalidation is especially cruel when one receives it as a child. Crucial psychological development is going on during those years, and telling a kid he’s ‘wrong,’ or he’s ‘making too big a thing’ out of the problems his abusers are causing, subjecting him to victim-blaming, saying his opinion ‘doesn’t count,’ etc. (all of these examples being lines I’ve heard come out of the mouths of my family, by the way), is damaging to his ability to grow self-confidence. Such invalidating, minimizing, and trivializing of one’s feelings and experiences are all forms of gaslighting.
Granted, we all have to deal with the reality of being wrong sometimes, and conflict occurs in even the best of families; but I’m talking about a consistent, systemic negation of the victim’s point of view. The victim is made to feel as though being right about anything is generally beyond his or her reach.
My late mother’s lie, about my supposedly having an autism spectrum disorder, provided the foundation for the apparent incorrectness of my perception of everything. The bullying I endured from my elder siblings, R., F., and J., only reinforced my inability to have a voice; if I tried to stand up for my rights, or challenge any of my siblings, they’d double down on the verbal abuse and physical threats, turning up the volume of their shouting at me–because allowing me to fight back would be a threat to their power over me…and emotional abuse is all about power and control.
If I tried to assert myself to my brother R., he’d say such things as, “You’re full of shit!” or “You misunderstand [Mom], just as you misunderstand everyone…” etc. If I tried the same with my sister J., she’d say, “Don’t get lippy with me!”, “I don’t wanna hear it!”, or “I don’t need to hear your attitude!”; then, she’d hypocritically judge me for not “voicing” my issues with her. If I challenged my brother F., he’d shout, “Who the fuck are you?! Oh, I oughta smack you for saying that!” They never take it as well as they dish it out.
Our mother, of course, defended them almost every time, especially J., her golden child. All of this, of course, reinforced my invalidation. Things had gotten so bad that I found myself with no choice, about three to four years ago, but to go No Contact with them. I’m sure they still blame me, and solely me, for our falling out. These people have no sense of introspection. If they had it, they’d have acknowledged the role they’ve played in this problem years ago…decades ago.
I’m sure, Dear Reader, you’ve dealt with this problem in one form or another, either with family, or in a former relationship; otherwise, you wouldn’t be reading this. Let’s face it: you’re not going to get any validation from people like that. You’ll have to rely on yourself to get it.
I’ve written other blog posts on how to ‘exorcise,’ if you will, the inner critic we sufferers of C-PTSD have. I also recommend auto-hypnosis, for the deep state of relaxation you get from hypnosis will make your mind more suggestible. And that’s where the validation of affirmations comes in.
Sit or lie down in a relaxing position, close your eyes, take long, slow, deep breaths, and become aware of every inch of your body, starting with your toes and feet, and work your way up, inch by inch, to your head. Feel your body vibrating all over, or–as I like to describe it–feel as if your body is part of an ocean, an infinite ocean of Brahman, with your body and surroundings as all gently flowing waves. No distinction between the outside and your inner Atman: it’s all soothing, peaceful water, everywhere.
Once you’re fully relaxed, begin to imagine good people who love you, an inner guidance system, new internalized good objects, saying these kind words of validation:
“You’re completely normal.”
“You have the same right to be heard as everyone else.”
“You’re a good, decent, caring person.”
“You deserve much better treatment than you’ve been given.”
“You’re smart, capable, and talented.”
“Your feelings matter.”
“You are beautiful, inside and out.”
Feel free to make a list of your own affirmations, if you can think of ones more suitable to your situation. To get the best effect, do this meditation again and again, every night over several weeks. If you don’t like the way I have set it up, try some YouTube videos, self-hypnosis videos with positive affirmations. I like the ones incorporating ASMR.
Whatever you do, I urge you to invalidate your invalidators. Consider the source. Ask yourself, “What the hell do they know, anyway? What makes them think they’re an authority on me, or on anyone?” You don’t have to say these words to your abusers’ faces (indeed, I’d advise against that, actually): leave them to blunder about in their narcissistic delusions. It’s not your job to fix what’s wrong with them.
Instead, invalidate your abusers in your mind. You’re the only one who has to know that they’re the problem, not you.
He wrote the book in response to a bitter divorce from a psychologically abusive, alcoholic ex-wife whose manipulation was pushing him to the breaking point. The one good thing she did, though, was to advise him to see a doctor because of his overwhelming health problems at the time; that doctor, in turn, after finding no physiological problems with him, advised that he seek psychotherapy (page iii). When he got that therapy, vast depths of repressed pain surfaced…from problems he’d had long before she entered his life.
The reason he’d been so susceptible to such a manipulative woman, a wife who repeatedly kicked him out of their apartment in wild rages, was that he’d developed a codependent mindset as a result of years of emotional abuse from his narcissistic parents and their golden child, his similarly narcissistic older sister.
After going through many memories detailing one painful episode after another, he goes into how he has been doing the healing work. As of the writing of his book, he is amazed at how much progress he’s made, in spite of knowing he still has a long way to go.
He writes of his childhood experiences as a bit of a loner, with few friends, in the first chapter. He writes, however, as if he were describing the childhood of someone else, a friend. Projecting himself into another boy has a sympathizing effect for the reader, at least from the writer’s point of view: we often don’t want to read of someone complaining about his own problems; but if he pleads the case of someone else, he doesn’t seem so ‘selfish’ about it, and this caring for another makes us want to empathize not only with that ‘someone else,’ but also with the writer.
Though this imagining of his sad childhood to have been that of a friend is an effective writing technique to arouse compassion in the reader, I for one was able to feel plenty of empathy for Brien just reading of his experiences as his own. Indeed, I was touched by how frank and honest he is about baring his soul to the reader; it took a lot of courage to reveal what he did…read the book yourself to see what I mean!
Though I, thank the gods, never experienced an abusive spouse or an acrimonious divorce, as he did, I nonetheless can relate to his childhood experiences of narcissism in the family. My parents weren’t alcoholics, and my father’s worst vices were his bigotry and mental slavery to conservatism, rather than narcissism. But my mother,…
As with Brien, I have a golden child sister, a narcissistic know-it-all who speaks when she should listen. Brien’s sister did things to him when a child that were, understatement of the year, sexually inappropriate. So did my sister play inappropriate games with me, when I was about eight or nine.
I don’t wish to go through everything he discusses in his book because, of course, it’s best to let him do it himself, in his own words. Suffice it to say, my take on why he went from an abusive family upbringing to an abusive marriage is from what I’ve learned from object relations theory.
The badinternalized objects we get from abusive parent/elder siblings reside in our minds like ghosts. These become a kind of blueprint for our later relationships, predicting with remarkable precision how they’ll be. If we’ve been abused as kids, we expect such relationships elsewhere; an abusive relationship becomes our normal.
Brien’s book, however, is not a pity party, as some idiot anonymous troll claimed it to be in the comments on the book’s Amazon page. In the later chapters, Brien focuses on what we can do to heal our trauma, such as repeating positive self-affirmations of beliefs contrary to the poisonous words we heard during our years of abuse.
One affirmation in particular that he gave touched me: “I am completely normal” (p. 137). Anyone who has read my blog posts on how my late, probably narcissistic mother subjected me to gaslighting (by claiming, in the most absurdly extreme language possible when I was a kid, that I have an autism spectrum disorder I’ve since learned I don’t have) will know why this affirmation resonates with me.
I’m at one with Brien in saying that positive affirmations, done repeatedly over a long enough period of time and felt to be true in one’s heart, can help in eventually healing psychological trauma. Going back to my point about object relations, I’d add that it helps, through autohypnosis and meditation, to imagine and introject new, loving objects who are the dialectical opposites of those abusive ones in our past.
In our suggestible hypnotic state, we can imagine those internalized objects (i.e, imagined new parents) saying those affirmations to us with loving eyes. The powerful emotional effect of hearing and seeing them, in our mind’s eyes and ears, should help to drive home the affirmations even better.
In chapter ten, Brien writes of “Silencing the Rebel,” which seems to be his way of referring to what is usually called the inner critic. It’s a rebel, because it rebels against our true selves, replacing who we really are with a false version of who we are, a projection of all the worst parts of our abusers. To heal, we must silence this inner bad object, exorcise the demon, even.
Brien also writes about his relationship with a higher power. Though we all have diverging opinions on religious and spiritual matters, it is common for survivors of emotional abuse to use some form of spirituality to help them heal and give them peace.
I do that through what I call The Three Unities: the Unity of Space, symbolized by a Brahman-like infinite ocean of universal oneness, which helps me to feel connected with the world, thus ending my isolation; the Unity of Time, at once a cyclical, wave-like conception of time and also the eternal NOW, which helps me to focus on my living, present reality, and not on my painful past, or worrying about my future; and the Unity of Action, a dialectical monism symbolized by the ouroboros, which helps me to know that whatever ill may befall me, it will eventually, in one form or another, flow back into good.
Whatever direction you choose to take, Dear Reader, whether it be spiritual or not, I recommend you read Enough Is Enough. For even when we’ve removed the abusers from our lives, we’re still haunted by the pain they’ve caused us; and apart from Brien’s advice about saying affirmations and using spirituality, reading his story is a helpful exercise in empathy.
The stronger empathy we feel for him (or for any C-PTSD sufferer, for that matter), the more we can be assured that we’re better than our non-empathic abusers. For remember, one of our abusers’ most powerful weapons against us is to make us believe we have their vices. In empathizing with Brien, though, we know we don’t have those vices.
[NOTE: please read the second and third paragraphs from this post before continuing. Important–don’t skip reading them!]
Healing from narcissistic abuse, as we know, is far from being a simple, straightforward process of going upwards to a peak of emotional peace. The way up is no straight, diagonal line; it’s rather a jagged, irregular climb, full of ups and downs, great moments of progress as well as setbacks.
When the moments of progress come, it’s easy to lapse back into a state of smug complacence, forgetting about the need to be always mindful of keeping up the work of self-care. Then a setback or frustration comes, without warning, of course, and we find ourselves feeling awful again.
This is why the regular practice of self-soothing is so important, even when…especially when…we’re having good moments. Those feelings of trauma that trigger us are typically hidden deep in the unconscious mind, the residue of old, painful childhood memories we’d rather forget, for obvious reasons.
The problem is that we can’t afford to forget and ignore them, because however hidden they may be, however unseen, they’re still there. The only way to heal this pain is to feel it. We have to bring it out of its hiding place, not pretend it isn’t there just because we don’t immediately see it.
What I’m saying here may seem a contradiction of what I wrote in this >> post, inspired by the Induction at the beginning of The Taming of the Shrew; but what I wrote then should be put in its proper context. That post was meant only to offset our tendency to ruminate and brood excessively over our pain; it wasn’t meant to be used in isolation against other strategies for healing. The ‘Christopher Sly strategy,’ rather, can complement ideas such as this one I’m writing about here: when we think too much of our past, imagine it as a nightmare we’ve woken up from; when we try to ignore our past pain too much, self-soothe.
We need to make lists of all those painful experiences that trigger us and make us emotionally dysregulate; then we must visualize ourselves as children, being soothed by the kind words of those parents we should have had when we were kids.
Inpreviousposts, I’ve written meditations/auto-hypnoses on how we can replace the bad internal objects that came from our abusive parents/families/ex-partners with new, good internalized objects of the kind of parents we should have had. We now can use these good parental imagos to soothe us when we’re anxious.
What will they say to soothe us? Well, we need to go back to those painful moments in the past, confront the situations vividly, then meditate on what our good, internalized parents/guides…whoever they would be for you…would say to us, to comfort us. It’s pretty obvious that they would say more or less the opposite of whatever our abusers said.
Try to imagine what you needed someone to say to you at the time. First, relax yourself as you would to get your mind in the right state for auto-hypnosis, so your mind will be the most receptive to hypnotic suggestion. (In the links I gave above, I described, step by step, how to get your whole body relaxed enough to be in a suggestible state.)
When you’re perfectly relaxed and feeling good, imagine your soothers facing you and looking at you lovingly. These people actually empathize with you, and will say comforting words to you to ease your anxiety and pain.
Here are some examples of what I imagine my good internal objects saying to me in my visualizations:
“Mawr, you aren’t anywhere near as clumsy as those awful people said you are. Everybody gets clumsy once in a while. That’s part of being human. Maybe you get clumsy a little more often than most people, but not all that much more often. It’s just that when you do, you beat yourself on the head about it. You shouldn’t be so hard on yourself. Learn to forgive yourself.
“You are not a loser. You’re special. You’re beautiful, inside and out. You are none of those awful things that family said to you when you were a child. You’re strong, resilient, mature, and responsible. You’re also talented and gifted. Don’t ever let anyone tell you otherwise.
“You don’t have ‘a bad attitude.’ They had a bad attitude towards you. The way they dealt with your maladaptive daydreaming was a perfect example of their bad attitude, for instead of getting you to stop doing it, their shaming of you only made you do more of it…
“…All those quirks and foibles of yours? Not at all something they should have been yelling and screaming at you about. You did not deserve to be cursed at for slamming doors, eating all the cereal, accidentally hurting the dog, or being slow to wash the dishes. There are ways to express frustration without behaving like a maniac.
“You are notabnormal. Your behaviour as a child, as problematic as it was sometimes, was actually a normal reaction to a dysfunctional family environment. Your actions were perfectly understandable, given what they were putting you through.
“You weren’t half as badly behaved as they made you out to be. Actually, you were the best-behaved of the family. You didn’t drop out of school and run away from home (my older brother, R.); you didn’t get drunk, drive your parents’ car and crash it into a telephone pole (my older brother, F.); you, as a teen, didn’t have parties, drinking beer and smoking pot, while your parents were away on vacation, nor did you get mixed up–however briefly, as a pre-teen–in shoplifting (F. and my older sister, J.); and you didn’t bring a partner (to your parents’) home for sex (J.).
“The only time you ever did anything that, from the family’s point of view, could be deemed seriously bad was when you refused to call your mother when she was on her deathbed…and even that was understandable, given how much she’d been provoking you, for thirteen years prior to her death.
“A family that subjects a child/teen/young adult to bullying, gaslighting, and other forms of emotional abuse has no claim to moral authority over you, no matter how much they may present themselves publicly as ‘good,’ ‘loving,’ and ‘upstanding.’ The surviving members of your family should get off their high horse, because bullies never have the moral high ground.
“Remember, Mawr, that unlike them, we are here for you whenever you need us. We love you, and we’ll always take care of you. Our collective spirit, as your internal guidance system, is right here inside you; just call on us, remember us, whenever you feel yourself to be in a troublesome situation.
“We know your true worth; they never did, because they never listened to you…but we always will.”
You, Dear Reader, will naturally want to tailor your choice of soothing words to your own, individual needs. I imagine you’ll use some of my words above, though, given how much the tactics and words of abusers have in common.
Along with the soothing words of your good internalized objects, there are other ways you can self-soothe. I recommend meditation: you don’t have to have this…or that, or any set of religious beliefs. The benefits of meditation for quietening the mind are well-known. As I’ve stated in previousposts, I’m fond of meditating on being at one with a cosmic unity I symbolize with an infinite ocean, what the Hindus call Brahman (though I personally am neither a Hindu nor an adherent to any religion).
Once fully relaxed in the manner I’ve described in the links indicated above, your body vibrating in calm from your head to your toes, you should imagine those vibrations as oceanic waves, rising and falling, passing from one side of your body, flowing through you, and passing out the other side. Imagine your body as merged with, as one with, the universal ocean all around you, what I call the Unity of Space.
I find those rolling waves to be delightfully soothing. It’s a nice feeling to feel connected with everything around you, no longer isolated and alone. Try to stay in the present moment as you meditate on your oneness with the mystical ocean. The Unity of Time, as I like to call it, isn’t only the eternal NOW, but also the cyclical eternity symbolized by the ouroboros.
That cyclical rhythm of eternity can be felt in the rising and falling waves, the crests of which represent our good times, and the troughs representing the bad. This cyclical movement back and forth, from one opposite to the other, up into crests…then down into troughs…then up into crests again, is what I call the Unity of Action, our reminder that neither good nor bad times last forever, a comforting meditation that we can practice regularly to soothe ourselves whenever we’re upset.
[NOTE: please read the second and third paragraphs from this post before continuing. Important–don’t skip reading them!]
We sufferers of C-PTSD have been psychologically shattered into pieces. We’re broken inside, we’re broken off from the outside world, and we’re broken off from our relationships with other people because our bad internal objects have torn us up.
Our sense of time is fractured, too. We dwell too much on the past, or worry too much about the future. If a problem occurs in the present, we make a catastrophe out of it, imagining this present hell to be a permanent state of affairs, and thinking it can never cyclically flow out of the present bad and into a future good. The waves of our fortunes seem in a permanent trough, never moving up into a crest.
Finally, our sense of how things happen, act, or move is broken into pieces. We imagine difficulties and their solutions to be separated and impossible to be relinked. Solutions thus seem unattainable.
The whole world seems to be like shattered glass to us. Everywhere, we see, hear, feel, and imagine lives of fragmentation. There’s the shattered glass of our personalities, and of our relations with others, those of our immediate, interpersonal relationships, and those on the geopolitical scale especially, blinding us to the idea of an infinite ocean of a Brahman-like unity of all of humanity.
There’s the shattered glass of time, fixating us on either the past (rumination), the present (ignoring, and failing to learn from, history), or the future (worrying/anxiety), and making us ignore the cyclical nature of time, the eternal NOW.
And there’s the shattered glass of all phenomena around us, making us see disjointed activity everywhere instead of the circular continuum (symbolized by the ouroboros) that unifies all action.
Abusive parents and bad early influences cause this fragmentation and psychological disintegration in us, firing up hostility in us and numbing our empathy. The paradox of relationships is in how, by denying children proper boundaries, they grow up to be especially insular; yet if they’d had their boundaries respected, they’d grow up feeling much more connected with, and more trusting of, other people. The symbolism of the ouroboros, where one opposite (the biting head) meets the other (the bitten tail) can explain the dialectical meaning behind how paradoxes exist as extremes meeting on a circular continuum; that is how seemingly irreconcilable opposites can be unified.
So, how can we put all the pieces back together?
Inpreviousposts, I’ve written up meditations on how we can repair our inner psychological fragmentation by replacing our bad internal objects (i.e., the imagos of such people as our abusive parents, which haunt our minds as ghosts would a house) with imagined good objects, meditated on while in the more suggestible state of auto-hypnotic trance. This healing will result in a cohesive self (like Atman, in a way) comparable to Kohut‘s ideas of a healthy personality.
Once that cohesive self is reasonably well-established, we can find it easier to heal our ability to have relationships with others, to end our sense of alienation. As things are inside, so are they outside, and vice versa, as we understand from the effects of introjection, projection, and projective and introjective identification, which all create our internal objects, be they good or bad. We are all one, whether we know it or not.
This leads to my ‘oceanic meditation,’ if you will. We meditate on the idea that ourselves, our very bodies, are part of the waters of an infinite ocean, like Brahman, in a way–interconnected with everyone and everything around us. The rising and falling waves represent our rising and falling fortunes: as we sense them rise and fall, over and over again, we begin to realize that our problems are never permanent.
As we meditate on these undulating, universal waves that we are a part of, we practice mindfulness, focusing on the eternal NOW; this can discipline our minds to stop dissociating, ruminating on past pain, and worrying about futures that usually aren’t half as frightening as they seem.
I would like now to put all of these meditations I’ve written about together in a large, auto-hypnotic session, going into detail about meditations that I gave only sketchy descriptions of before. It’ll read like a narration. Find somewhere quiet and comfortable to sit or lie down, without anyone or anything to distract or bother you. As you sit or lie there, close your eyes and relax.
Take long, slow, deep breaths, and forget about all your troubles for the moment. As you continue slowly and deeply inhaling and exhaling, take notice of what your body is doing, starting with your toes, heels, and ankles; then, move up to your calves and shins.
Imagine this awareness of your body to be like rising water, as if you were standing in a small room filling up with water. This ‘water of bodily awareness,’ so to speak, continues rising up to your knees, then to your upper legs, thighs, and waist. Your awareness of your lower half should vibrate with relaxation.
The ‘water’ continues rising to your stomach, chest, hands, wrists, forearms, elbows, upper arms, and shoulders. Then to your neck: you now should feel a relaxing, vibrating awareness of your whole body from the neck down. Finally, the ‘water’ covers your face and head…but you can breathe it as if you had gills, so you can feel the vibes inside now.
You’re now vibrating all over in peace and perfect comfort.
Still slowly and deeply inhaling and exhaling, count slowly from ten to one, then zero: with each passing number, allow yourself to get more and more relaxed; so when you reach zero, you’re in a state of maximum relaxation. In this state of auto-hypnotic trance, you’ll be most responsive to the following suggestions. (Remember: any time you get distracted, gently and firmly bring yourself back into concentrating on the visualization below; with time and repeated practice, your concentration will improve.)
Now, imagine yourself waking up from a coma, as Christopher Sly was duped into thinking he was in the Induction to The Taming of the Shrew. Your loving, good family (that is, your imaginary new family of good internal objects, who will replace the abusive family of your past) are all around your hospital bed, thrilled to see you revive!
(The narration that follows below is how I do this meditation for myself: if you, Dear Reader, choose to do it, you will naturally change the details as they’re appropriate for you.)
I’m surprised and a bit agitated to see four strangers at my bedside: an older man and woman to the left, and a younger man and woman to the right. The older man calms me, saying, “It’s OK, it’s OK. You’re going to be OK.” (He’s like Bruce Wayne’s father in Batman Begins.) Still agitated, I try to get up, but he gently stops me, saying, “It’s fine. Don’t be afraid.”
The older woman, overjoyed and teary-eyed, calls for the doctor. The younger woman says, “Welcome back, Mawr!” The younger man says, “You had quite a fall, didn’t you, bud?”
“And why do we fall, Mawr?” the older man asks, making me look back over at him in pleasant surprise, for I vaguely remember being asked that question before. “So we can learn to pick ourselves up.” I remember that kind advice from sometime in the past…but from where?“
“I don’t understand,” I say. “Who are all of you?”
Their eyes and mouths open. “We’re your family, Mawr,” the older woman says, her face a mix of surprise and slight hurt. “I’m your mother. Don’t you remember us?”
“I’m your father,” the older man says, then gestures to the younger man and woman. “They’re your older brother and sister.”
“That can’t be,” I say. “My parents died years ago. They were mean and abusive, not kind like you. I have two older brothers–bullies, the both of them. My sister–not her–“I gesture to the younger woman “–was also a bully, always trying to make me into someone other than myself, someone she wanted me to be.”
“You must have hit your head hard when you had your accident,” says my ‘brother’. “You must have amnesia.”
“Accident?” I say, trying to rise, but ‘Dad’ stops me gently. “Amnesia? That’s nonsense. I have a lifetime of memories of being raised in a house of five people: a bad-tempered, bigoted father; a narcissistic mother who manipulated me into thinking I’m autistic, self-absorbed, ‘retarded,’ and self-centred; and who stirred up division and hate between my bullying siblings and me. This went on for years and years.”
“That sounds like a bad dream you had,” my ‘sister’ says.
“It’s too long a series of memories to have been a dream,” I say.
“Yeah, it was a long, long dream,” she says. “You’ve been out of it for a long time.”
“I don’t understand.”
“Mawr,” ‘Mom’ says, “you’ve been in a coma for the past five years.”
My jaw drops. My eyes bug out.
“It doesn’t matter, though,” says ‘Mom’. “You’re back now, and we’re here for you. That ‘family’ you were talking about was just a bad dream. None of that was real. We are your real family. Now is your reality, not that ‘past’ you were dreaming about. We are here for you, we love you, and we’re going to help you.”
“A ‘bad-tempered, bigoted father’ is not who our dad is, Mawr,” my ‘sister’ says, gesturing to ‘Dad’.
“I can’t say I never get angry, because being angry is part of being human,” ‘Dad’ says…and his kindness and gentleness are making me really want to believe he’s my real dad. “But as I’ve always tried to teach you guys, getting angry is no solution to life’s problems. Instead, when life gets tough, collect yourself, take a deep breath, and work out a rational solution to your problems.”
I want him to be my real dad soooooooo badly.
“Remember,” he continues, “the problem is the thesis, the solution is the antithesis, or negation of the problem–and remember that there’s a unity linking all opposites together, so always know that there’s a solution…of some kind or other…for every problem. You work out the contradiction between the problem and the solution with the sublation of them. The solution may not be what you thought it would be; you may not completely like the solution you get; but a solution is always attainable with enough persistence and determination.”
“Well said,” ‘Mom’ says…and I’m really wanting to believe she is my mom.
“As for bigotry,” ‘Dad’ goes on, “know that bigotry, a bad temper, and closed-mindedness are the way of fools. But tolerance, an easy-going nature, treating people fairly, and open-mindedness are the beginning of wisdom.”
This man is the negation, the antithesis, the opposite of my dad.
‘Mom’ is next to speak. “I want you to know that I would never try to make you believe you’re less than you really are, and I’d never willingly set you or your brother and sister against each other. I’ve always done the best I could to raise you three up, to encourage you, to help you build self-confidence, and to promote harmony in this family. I don’t always do a good job of that, I grant you…”
“You’ve done a very good job, Mom,” my ‘sister’ says.
“Thank you,” Mom says…and I’m getting vague feelings these people really are my family–the amnesia is wearing off. “Now, I don’t want your brother Hector, or your sister, Shawna, to feel jealous over the attention I’m giving you, Mawr…”
“You go ahead,” Hector says. “You’ve propped Shawna and me up many times over the years. He needs it now.” Shawna nods in agreement.
Mom gives them an appreciative smile, and continues. “I want you to know, Mawr, that whatever the ‘mother’ of your bad dream said to you, you are none of those things. You are special. You’re beautiful inside and out. You can expand your blog readership. You can write a book that sells. You just have to believe in yourself. We believe in you; why can’t you?” The other three nod in agreement with her.
“If you don’t believe in yourself, you won’t have a life,” Dad says.
“I’d never bully you, Mawr,” Hector says. “I protected you from bullies when we were kids. I confess that when we were kids, Shawna and I bullied you a couple of times…”
“…and I nipped that in the bud, fast,” Mom says.
“I’m glad you did, Mom,” Shawna says.
“Yes,” Hector says. “We’re all better off as friends than as enemies.”
“And I’d never try to make you into someone other than who you really are,” Shawna says to me. “Don’t you change one thing about yourself. There are a few things I wish you’d do differently, but that’s normal in any relationship. Never change who you are.”
“You love me as I am?” I ask, her nodding. “Even my eccentricities?”
“They’re part of your charm,” Shawna says with a grin.
“As I said, Mawr, you are none of those awful things your ‘mother’ said you were,” Mom says. “You’re kind, you’re compassionate, thoughtful, giving, and empathetic; and you’re a whistleblower when you see bad things going on. I’d never call you ‘autistic’, or ‘self-absorbed’, ‘self-centred’, or ‘retarded’. You’re bright, you’re smart, you’re intelligent. You have an amazing ability to learn a wide variety of subjects in detail, in a relatively short period of time. You’re knowledgeable, you’re a walking encyclopedia! You composed a symphony–I’m so proud of you!”
[My purpose, Dear Reader, in imagining receiving these compliments is not to indulge in egotism; rather, it’s meant to offset the years of insults, verbal abuse, emotional neglect, and gaslighting I endured from those five in the house where I grew up. That emotional abuse was the thesis; these imagined compliments are the dialectical negation of the abuse, as are all these loving words the new family is saying in this visualization/narration; a sublation of these opposing conceptions of me will give me a realistic sense of my actual strengths and weaknesses. In your meditations, Dear Reader, I suggest you do a sublation of the verbal abuse you suffered, a contrasting meditation on the words of kindness you wished you’d heard–and should have heard–instead.]
“You’re creative,” Mom continues, “you’re imaginative–your imagination is limitless! You’re an original thinker. You can use your knowledge and intelligence to create something beautiful, something that’s fire, something magical. All you have to do is put in the work…and you have been putting in the work! Just keep on trying and don’t give up, and eventually you’ll get there. You can do it…”
Now she, Dad, Hector, and Shawna are chanting, “You can do it,” over and over while clapping their hands. The chanting grows louder, faster, and more enthusiastic. I feel flooded with the feeling of their love and support, all through my body. I’m tingling with happiness.
The chant changes to, “Go, Mawr, go! Go, Mawr, go!…”, over and over, louder and faster as before, with the rhythmic clapping. Finally, the chant changes to just, “Mawr! Mawr! Mawr!…,” still louder and faster, ’til the crescendo ends with a “Yay! You can do it!” with applause and hugs from each of them in turn.
Suddenly, in my explosion of joy, I feel a breakthrough in my consciousness: these people really are my family! I remember myself as a child of three or four being held up by Dad when he was a younger man. We’re in a park. He holds me up in the air with a loving smile, then he brings me down to hug me. I say, “Daddy!”
Next, I remember Mom picking me up over her head in the same way, grinning lovingly, then bringing me down to her face for a kiss, a rubbing of our noses together while staring lovingly into each other’s eyes, then as we cuddle, I say, “Mommy!”
Then I have a memory of being in that park with Hector and Shawna; we’re all around the ages of three to six. He and I walk up to each other, kiss and laugh. Then Shawna and I kiss and laugh, and I fall on my bum in the grass. We laugh louder.
A family of friends: what a wonderful thought!
I remember walking to the park, still as a child of three or four, with these new, good parents behind me. I look up to the left and see Dad; then I look to the right and see Mom. Looking down at me and smiling, they encourage me to go ahead and not to be afraid, for they are right there behind me, supporting me and caring for me.
[This encouragement “to go ahead…not to be afraid,” symbolizes an encouragement for me to do whatever I need to do in my life now, as it can for whatever you need to do.]
I now feel the spiritual presence of these new, good internal objects buzzing pleasurably in my mind and all over my body, an encouragement that everything is going to be OK.
I visualize Merrin shouting, “I cast you out, unclean spirit!” (For that’s what the bad objects–the inner critic–are, Pazuzu, the demon to be exorcized.) The glass rhombus holding all those bad people flies up to the clouds, twirling as they scream inside it. “Be gone!” Merrin shouts. Now the twirling rhombus has flown through the clouds and disappears into space, shrinking as it goes further and further away, among the stars.
The people of the bad dream, the bad objects of my past, are gone, never to return. I’ve exorcized the inner critic demon; I’ve replaced the bad internal objects with good ones, who vibrate and glow inside me, guiding me, supporting me, and giving me love and encouragement.
With my inner fragmentation healed, I now have a cohesive self, my Atman. With a healed inside, I can feel encouraged to heal my relationships with those around me, to feel at one with them, a union of Atman with Brahman.
Remember, at the beginning of this auto-hypnosis/meditation/visualization, how we imagined being covered from head to toe with water in a small room; even inhaling the water as if we were fish? Now, let’s imagine our bodies are some of that water, at least that part of the water where our bodies have been standing. Now, the surrounding water flows through us in waves, for we are that water. There’s no more ego boundary (symbolized by our bodies) separating us from our surroundings.
There’s no more small room, either: there’s only the infinite ocean, the dialectical waves of the wave-particle duality that is all the matter in the universe, and we are all at one with it.
As we imagine those waves passing through us and around us (the Unity of Space, as I call it), going up and down in dialectic undulations of all the contradictions in life to be sublated (the Unity of Action), we continue breathing in and out, slowly and deeply, focusing on the present, the Eternal Now (the Unity of Time), and counting to forty with each inhalation and exhalation.
A contemplation combining what I call the Three Unities (of Space, Time, and Action) will, with repeated practice over a long period of time, bring us closer and closer to that nirvana of no more pain, a putting of all the pieces back together.
[NOTE: please read the second and third paragraphs from this post before continuing. Important–don’t skip reading them!]
In our healing journey, trying to recover from C-PTSD as a result of narcissistic, emotional abuse, we may make some progress, but then backslide into our old ways. That is, we at first are growing calmer, more at peace, and more patient in dealing with life’s irritations; then, pleased with our progress, we get complacent and lazy, skipping our planned meditations and other forms of self-care. Finally, those inevitable, difficult situations arise again, and we react in our former, emotionally dysregulated way…then the shaming inner critic comes back!
What can we do? We want to get back on track, we have to get back on track, but discouragement daunts us, and tempts us to give up.
We must remember that progress in healing is neither a steady ascent to a clearly visible mountain peak, nor is it a case of jumping out of a black square of complex trauma and into a white square of blissful mental health. We, of course, know this on an intellectual level, but emotionally speaking, this sobering truth is easy to forget.
Instead, we should regard our healing process as being more like the waves of the ocean: up, down, up, down, up…Instead of absolute black and white, we should see light reflected on the crests of the waves, and shadow on the troughs. Finally, the progress of our healing state is always in motion, like those waves; it isn’t a permanent, static state of either permanent neurosis or everlasting health.
Again, we know these truths in our brains, but our hearts forget, especially when we’re upset.
We must remember the dialectical nature of all of reality, that all opposites, all contradictions, phase in and out of each other in a wave-like unity. Such yin and yang-like opposites include the dialectic of illness and health. We encounter the problem, the thesis of C-PTSD and all of its attendant symptoms; we visualize the negation of our trauma, which is the peace and happiness we crave; then we work out the sublation of the contradiction of illness and health, the long and winding road to wellness.
This sublation, however, isn’t the end of the story, for it becomes a new thesis to be negated and sublated, and that new sublation gets negated and sublated, again and again, in endless cycles. We’re talking about an ongoing process, not a one-way trek to a clearly defined, permanent destination of ideal emotional health.
I’ve used the ouroboros as a symbol for this dialectical, cyclical process. It can be applied to any pair of contradictions: political ones between the rich and poor, as well as philosophical issues between the self and other, and psychological issues of complex trauma vs. healing.
The serpent’s bitten tail is the thesis, our original proposition. The biting head is the negation of that thesis, and the length of the serpent’s body, representing a continuum coiled into a circle, is the sublation, a working-through, or resolving, of the contradiction of the thesis and negation, where the serpent’s head bites its tail.
One more thing should be noted before we move on to my proposed solution to the problem of backsliding. On the body of the ouroboros, where the bitten tail of trauma meets the biting head of health, there is a constant, if slow (to the point of being almost imperceptible), sliding in the clockwise direction from health to ill health. This is the backsliding we must be constantly aware of, which leads me to my discussion of the solution to our problem–vigilance, alertness, awareness…mindfulness.
[Now, by ‘mindfulness,’ I don’t necessarily mean the idea of mindfully focusing, in a non-judgemental way, on such things as the traumatic moments in life, which–though effective for some–can be counterproductive or even harmful to other victims of trauma, such as those with C-PTSD. I just mean that we should never forget the goal of carrying on with the healing work until we are, by any reasonable measure, finished with it. At the same time, ‘vigilance’ doesn’t mean never taking needed rests from the therapy, either.]
We must practice being mindful of these new, good imagos, and mindful of the rejection of bad imagos. We must get in the habit of constantly reminding ourselves of this needed replacement of the bad with the good. If we don’t, the bad internal objects will return.
Get into the habit, at any and every free moment you have during the day, of reviving those good feelings in your mind (i.e., the feelings you got from meditating on the good internal objects I mentioned above and in those meditations I described in previous posts [links above]).
With my imagined new family, I hear–in my mind’s ear–Father’s soothing words, “It’s OK, you’re going to be OK, don’t be afraid.” Also, I’ll replay in my mind a ‘video,’ if you will, of Mother looking at me with kind eyes and a loving smile, saying, “We’re right here with you. Don’t worry. We love you, and we’re going to help you.” These two weren’t my biological parents, of course, but I consider these two new parents to be more real than the original two could have ever been, because they are what all real parents should be.
So, to sum up, in addition to your usual therapy–regular meditations and auto-hypnoses on replacing bad inner objects with good ones, replacing bad self-talk with kind self-talk, doing all your inner child work, your therapeutic writing and other forms of self-care–always be mindful of your goal, replacing the inner critic with an inner friend.
Find brief but effective ways to remind yourself of what your healthy thoughts need to be (“It’s OK, don’t be afraid, we [your new, inner parental system] are right here with you, right behind you all the way,” etc.). Exercise this mindfulness especially when you’re about to face a stressful situation (driving, dealing with difficult people at work, etc.).
Remember: don’t let yourself slide clockwise along the body of the ouroboros from the head of health back to the tail of trauma. That clockwise tendency is ever-present, and you must work against it by using mindfulness.
If you’ll indulge me in another metaphor: when a train is racing towards a cliff where the bridge to the other side is out, just sitting at your seat is madness; you must race in the opposite direction to the back and jump out.
Finally, don’t worry about finding ‘perfect’ or ‘ideal’ emotional health. What is ‘perfect,’ after all? Wherever you are on the body of the ouroboros, health and ill health are all relative, anyway. What matters is that you’re making significant progress towards better and better health, and maintaining that progress through mindfulness.
[NOTE: please read the second and third paragraphs from this post before continuing. Important–don’t skip reading them!]
To stop myself from ruminating on my painful childhood, adolescence, and young adulthood–a bad habit I picked up, thanks to the emotional abusers I had to endure during those years–I recently found inspiration in Shakespeare. Yes, the immortal Bard wrote a not-so-well-known scene in one of his otherwise most popular comedies, a scene whose meaning I interpreted in a way that I now see (in the form of a meditation/self-hypnosis) as something that may help us forget the past, and focus on the present. Allow me to explain.
In the Induction (<<<YouTube video of Scene i), a boorish, drunken tinker named Christopher Sly is tricked (<<<video of Scene ii) into thinking he’s a lord, after waking up from a fifteen-year coma (as his pranksters tell him), during which his memory of his whole life as a tinker has been only a dream. Lying in a luxurious bed, wearing the bedclothes of a rich man, and surrounded by people pretending to be his loving friends, servants, and wife (a boy dressed in women’s clothes), Sly is incredulous at first, but soon acquiesces to the whole thing, and then watches a farcical play of the Kate and Petruchio story.
As far as pranks go, this is a rather odd one. Why go to such lengths to flatter a drunken slob? Far from making Sly look foolish, the trick dignifies and ennobles him instead. What’s more, we never even see the prank brought to its conclusion. Sly nods off to sleep during the performance of the play (Act I, Scene i, lines 242-247), which is briefly halted to wake him up, then carries on till the end of the story; no more mention of Sly is ever made. We never see the pranksters reveal themselves as such, laughing at the fool for falling for the gag. It’s as if we, the audience, are also tricked into thinking the Kate and Petruchio story, rather than that of Sly, is the real one.
What comes later (Sly as a lord; the Kate and Petruchio story) comes off as real, and what came first (Sly’s life as a tinker; the Induction, often excluded from productions of the play, or movie and TV adaptations) is forgotten about and deemed irrelevant.
To relate the Induction to our lives, we can see Christopher Sly as representing us. We were originally treated with contempt as he was, and that contempt may have caused us to have a surly manner; after all, when we believe we’re unworthy, we often behave as unworthy people…not because we really are, but because we’ve been manipulated by our abusers to think of ourselves as unworthy. We must go from believing ourselves as base to thinking of ourselves as someone much better. Thus, we must trick ourselves.
As formerly emotionally abused children (or ex-boyfriends/girlfriends/spouses), we C-PTSD sufferers must trick ourselves into deeming as irrelevant the pain that came earlier in our lives, just as Sly is tricked into thinking his earlier life, as a contemptible slob, is just a dream (and as the audience watching Shakespeare’s play is tricked into thinking the play-within-a-play, rather than the Induction, is the real story).
We must imagine ourselves as having woken up from a nightmare (I’m assuming you, Dear Reader, have distanced yourself from your abusive family or ex, and gone NO CONTACT; if you haven’t, I urge you to do so; if you can’t do it yet, make it your ambition), and see our new life, our present life, as one of glorious new possibilities.
We must remember that our NOW is the only reality we have. Our memories are just ghosts haunting our minds, old object relations we need to eject from our consciousness (see theselinks for meditations on how to replace old, badinternalobjects with new, good ones). The past is no longer real for us, except in our ruminations. We need to stop that obsessive over-thinking…but how?
I’ve already described in otherposts how we can, in auto-hypnotic trance (a restful, focused state in which one is more suggestible), imagine our oneness with everything around us by getting our bodies so relaxed that we can feel ourselves vibrating all over. Those vibrations, in and around us, can be compared to a feeling like the waves of the ocean. In our meditative state, we imagine our bodies, our cohesive, non-fragmentedSelf–our Atman, if you will–as part of an infinite ocean, our surroundings, the whole universe–Brahman, as it were. This meditative state, our unity with everything, can cure us of our sense of isolation, provided we practice it, in sessions of substantial duration, every day over a lengthy period of time.
Added to this contemplation of The Unity of Space, as I call it, we can also contemplate what I call The Unity of Time, the eternal NOW. As we focus on those ‘waves’ passing through our vibrating bodies, which are part of the water of the infinite ocean of Brahman, we also focus on the present moment, doing our best never to let our minds wander and daydream of other things (if we let ourselves get distracted, we should gently but firmly bring our minds back to the present moment). This discipline will gradually take our minds off the past, to focus more on NOW. We must always keep our minds on those moving waves, for every second.
Another meditation we can do to say goodbye to the past is to lie in bed with our eyes closed, and after getting ourselves perfectly relaxed in the manner I described in previousposts (breathing in and out, deeply and slowly, focusing on all the parts of our bodies, from our toes up to our heads, until they’re vibrating with calm, counting down from ten, with our bodies getting more and more relaxed with each passing number), imagine waking up as Sly does, with loving family (the new, good one we’ve imagined, of course, not the original, abusive one) and friends all around our bed, teary-eyed with joy that we’ve revived from a ‘coma’.
We do not recognize these people, and are shocked to hear them say they are our family. They speak lovingly and respectfully to us, yet to be honoured in such a way feels alien to us, and we protest how odd they are behaving. Still, they insist that we are worthy of such love, and that we should cease this idle notion that we would “be infused with so foul a spirit” [Induction, Scene ii, line 15] as to deserve to be treated as we had been by our past abusers.
We feel dazed still, unable to believe what we’re hearing. We wonder, “do I dream? Or have I dream’d till now? / I do not sleep: I see, I hear, I speak; / I smell sweet savours, and I feel soft things.” [Induction, Scene ii, lines 67-69] We come to believe that we aren’t the person we thought we were before. We’re someone new, and we have a whole new life ahead of us!
With a bright smile on our face, we accept that this present moment is, indeed, our true life, and the painful past we’d experienced before was just a bad dream, something we can now brush aside and forget. We are the lord of our new, liberated life!
Now, the people in this meditation are not pulling a prank on us: they genuinely love and care for us. Though this is a meditation, we’ll do a dialectical flip, and imagine the present visualization to be reality, and our past to have been the illusion. Yes, we’ll be playing a benevolent prank on ourselves, tricking our minds into conceiving this present moment as our true reality.
And why not? The past is just ghosts and visions; NOW is the material reality before our eyes and all around us. By sustaining this meditative state for ourselves, as truly sly Christophers (or sly Christinas, if you’re female), for as long as we can, and doing this self-hypnosis regularly, every day (just after waking up, ideally, to get the best, most realistic effect), we can, over time, truly put the painful past behind us.
Imagine those loving faces around your bed, those people telling you that your painful past was all just a long, bad dream. You’ve just woken from a long coma of many years, and NOW is your real life, surrounded by people who love you. Flood your whole body with feelings of love, acceptance, and validation, what you’ve been cruelly denied for far too long. Don’t worry about visualizing accurate physical details; focus on the good feelings.
Since there’s a dialecticalunity of opposites, we can feel free to turn our bad situation into its good opposite, a negation of the thesis that was once our awful lives, and work through the contradictions of our bad past and our good present, then sublate them into the synthesis that will be the basis of our new lives.
I’m not talking about deluding yourself: I’m advocating a disciplining of your mind to focus on now and to stop obsessing about your past. When you’re no longer ‘tinkering’ with your painful memories, you’ll be lord (or lady) over your present life, you’ll be truly sly (that is, in your cunning but benevolent self-deceit), and the raging shrew inside you will be tamed. No, Christopher (or Christina), you aren’t a loser: you’re the master of your life.
[NOTE: please read the second and third paragraphs from this post before continuing. Important–don’t skip reading them!]
All those negative voices inside your head, criticizing you, demeaning you, shaming you for every little mistake you’ve made–they are not you. They were put inside you by all the nasty people you’ve known in your life: your parents, siblings, neighbourhood and school bullies, coworkers, ex-boyfriends/girlfriends/spouses, and internet trolls.
Why did they do this? Did the mistakes you made really make you deserving of that much of a shaming? I doubt it, the great majority of the time, at least. Or were those attacks generally way out of proportion to whatever human flaws or foibles you actually manifested? I’ll bet that’s far more likely.
Here’s what those abusers were probably doing most, if not virtually all, of the time: they were projecting the hated parts of themselves onto you. They were force-feeding their negative energy into you, like the sadists in this movie forcing their victims to eat shit. You were made to introject their self-hate so they could function better without it. Shame on them for that.
Some narcissistic manipulators carry the projection a step further and engage in projective identification, in which they manipulate the victim into manifesting the very traits they’re projecting onto him or her. The victim then introjects those traits, unaware he or she is being tricked into it, and then behaves in the way the victimizers wanted him or her to behave.
An understanding of object relations theory will help to make projection and introjection intelligible to you, if you’re not familiar with how narcissistic abuse works. The first internal object discovered by psychoanalysis was the superego, an amalgam of one’s childhood influences in terms of ‘morality’ (parents, primary school teachers, religious authorities, etc.) and the way one ‘ought’ to be. When we measure up to the ego ideal, we feel pride; when we fail, we feel guilt or shame.
WRD Fairbairn devised his own endopsychic structure to replace Freud’s id, ego, and superego, as he felt Freud’s reliance on drives to be inadequate in describing human libido, which Fairbairn felt to be object-seeking (i.e., seeking other people for friendships and love) rather than mere pleasure-seeking (sex, smoking, drinking, drugs, etc.), the excessive pursuit of which he saw as a failure of object relationships.
Fairbairn elaborates: “…from the point of view of object-relationship psychology, explicit pleasure-seeking represents a deterioration of behaviour…Explicit pleasure-seeking has as its essential aim the relieving of the tension of libidinal need for the mere sake of relieving this tension. Such a process does, of course, occur commonly enough; but, since libidinal need is object-need, simple tension-relieving implies some failure of object-relationships.” (Fairbairn, p. 139-140) Enjoyment of things replaces love.
To get back to my point, Fairbairn replaced the superego with an approximate equivalent: what he called the Anti-libidinal Ego/Rejecting Object, which is a pair of personae like ghosts, haunting the mind; an ego opposed to the libidinal need for friends and loving relationships, paired with an internalized imago that hates and rejects everyone.
Fairbairn originally called the Anti-libidinal Ego the “Internal Saboteur”: see how close that sounds to the “inner critic“? That’s because the two concepts are in essence very similar, if not identical. We’re talking about a bad internal object, the image of a bad person haunting one’s mind like a ghost, shaming us and making us want to reject human company. It must be expelled.
Fairbairn said the personality splits three ways after we’ve been exposed to enough bad, non-empathic parenting or other bad childhood influences. Our original ego, Fairbairn’s Central Ego (roughly equivalent to Freud’s ego, and linked with an Ideal Object), just wants to have real relationships with people in the external world (Ideal Objects, because real people are the objects we should be having relationships with–this is healthy). Whenever this wish is frustrated, the child’s mind compensates by creating fake internalized ego/object configurations, Fairbairn’s Libidinal Ego (roughly equivalent to Freud’s id) and its Exciting Object (e.g., pop idols, porn stars, etc.), and the Anti-libidinal Ego/Rejecting Object (all the internalized people we don’t like) mentioned above.
So these bad objects are like demons possessing us, like Pazuzu taking over Regan MacNeil‘s body in The Exorcist. (Fairbairn actually compared the bad objects to demons.) They must be cast out…but how?
Here’s a meditation/auto-hypnosis you can try. Sit or lie down in a comfortable position, away from any distractions. Close your eyes and breathe in and out slowly. As you do this deep breathing, begin to pay attention to what your body is doing, starting from your toes and feet, and moving up slowly to your lower and upper legs, then to your hip/thigh area. You should feel a buzzing, vibrating, relaxing feeling in all those contemplated parts of your body; imagine that relaxing vibration as water coming up to your hips, and now rising higher, relaxing your upper body. Contemplate your back, belly, chest, hands, and arms now vibrating with that relaxing ‘water’ all over them. Feel it reach your shoulders, neck, and head, relaxing you all over your face. Breathe in that ‘water’ as if you were a fish, and feel the relaxing vibrations all inside your body as well as outside.
Now that you’re relaxed all over, and still breathing deeply and slowly, in and out, count from ten to one, then zero, slowly with each breath; as, inhaling and exhaling, you reach each number in the countdown, feel your body get more and more relaxed. When you’ve reached zero, feel a maximum of peace, almost as if you’re about to fall sleep.
Now imagine each and every person who ever hurt you, one by one (briefly, of course, so it doesn’t trigger you out of your relaxation). As soon as you see their faces, imagine yourself as Father Merrin, saying “I cast you out, unclean spirit!…Be gone!” (Only, in this case, the exorcism is easy and effective, unlike in the movie.) Then, visualize each person being whisked up into the sky, far, far away from you, where you’ll never see or hear them again. Chant Merrin’s words in your mind over and over again, for each person who has emotionally abused you.
Once you’ve done all of them, imagine as vividly as you can what their opposites would be like: loving parents and siblings, true, loyal friends at school and in your childhood neighbourhood, good coworkers, good boyfriends/girlfriends/spouses, and good friends on the internet. Theseposts I wrote have more detailed meditations on good parents. Do all these meditations/self-hypnoses as often as possible, over and over again, for the best possible effect. Focus not so much on physical details in your visualizations as on the good feeling of removing the bad people and enjoying the love of the good people. I like to imagine the good people chanting my name and cheering me on, to encourage me, the chanting getting faster and faster, and louder and louder, till it reaches a climax of joy.
Other forms of therapy you can try to help you include writing about how those bad people hurt you and gave you that inner critic (I’vedonethatinmanyblogposts, and I can tell you, it helps). As I said at the beginning of this post, the inner critic is not you; you are not the shit they shoved in your mouth. If their pain was put into you, it can be removed from you. Using my meditations (and others you can find on YouTube), writing therapy, and the many other suggestions given by many others online, you can exorcise the inner critic demon, little by little over time, until it’s finally gone, and you are free to be who you really are, a good, loving, compassionate person.
As that good person, the real you, you can now contemplate your connection with all that is around you, all that the inner critic made you feel isolated from. Continuing in your meditation, imagine that relaxing ‘water’ no longer as merely around you and inside you, but imagine you are a part of that water, and that everything is that water, an infinite ocean in which you feel perfect peace and love. Sustain this feeling of peace–meditating on the gentle flow of waves going through you and around you, that peaceful vibration uniting you with everything–for as long as you can, staying present-minded, with your focus on the NOW. Again, do this meditation as often as you can fit it into your daily routine, to get the best effects. In time, you’ll find that inner critic demon not only exorcised, but also transformed into an angel, an inner friend.
[NOTE: please read the second and third paragraphs from this post before continuing. Important–don’t skip reading them!]
Everyone has an inner critic to some extent, of course, but some of us–many of us–have much harsher inner critics than others. To know the difference between the milder and nastier kinds, we have to look at the family situation, at how our parents/primary caregivers/elder siblings were treating us when we were kids.
To keep things relatively simple, we’ll start with the use of Freudian terminology, which is generally well-known. Everyone starts with the id, “a squeezing, wrenching, grasping, scraping, clutching, covetous old sinner” (Dickens, page 2) that resides in our minds, with drives that seek out pleasure. It’s like a demanding, impulsive, selfish little brat haunting our brains.
(This id is like the biting head of the ouroboros, a serpent coiled in a circle biting its tail, which I use as a symbol for a circularcontinuum with the opposite extremes meeting at the head biting the tail. The ouroboros thus represents the dialectical relationship [i.e., unity] of opposites.)
It doesn’t take long for a little child to get acquainted with reality and learn he can’t always have what he wants. Thus, he develops an ego, and his id gets pushed down into the unconscious. We move from the serpent’s head along the length of its body, towards the middle, from the primary process to the secondary one.
As reality gets harsher and harsher, and ‘morality’ is imposed on the child by–all too often–angry, judgemental parents, the child develops a superego, an internalizedobject relation representing not only his parents, but ultimately all authority figures: teachers, religious leaders, police, politicians, etc. Now we move along the serpent’s body to its bitten tail.
The superego is associated with morality (the “ego ideal“), but if anything, the superego is pure evil, a devil inside us, for it tends to be outright sadistic in its censure of all our faults, our inevitable failure to measure up to that ego ideal. This is the inner critic, and my use of the image of the bitten tail of the ouroboros captures the pain we all feel from our cruel, biting superego.
I believe we can cross-fertilize many later psychoanalytic concepts with Freud’s three-part personality structure, using the three significant sections of the ouroboros–biting head, length of the body, and bitten tail. Inpreviousposts, I’ve shown how WRD Fairbairn‘s endopsychic structure replaces Freud’s by largely paralleling it: ego–Central Ego/Ideal Object–length of ouroboros’s body; id–Libidinal Ego/Exciting Object–biting head; and superego—Antilibidinal Ego/Rejecting Object–bitten tail.
Interestingly, Fairbairn originally called the “Antilibidinal Ego” the “Internal Saboteur,” which–as approximately corresponding to Freud’s superego–vividly captures how this part of our personalities is the inner critic, joined to a Rejecting Object (i.e., anyone we may imagine as hostile or otherwise repellant). As we are hateful to ourselves within, so are we adversarial without. What’s inside us is outside, too.
Similar post-Freudian parallels can be seen in Melanie Klein‘s paranoid-schizoid position, at the front lines of the conflict between Freud’s id and superego, where Fairbairn’s fantasied, internal Exciting and Rejecting Objects reside (as opposed to the Central Ego and its external Ideal Object), where the sadomasochistic relationship of the serpent’s head biting the tail is. Here is where splitting into absolute good and bad objects occurs, an unhealthy, black-and-white way to think about relationships. Klein’s far healthier depressive position, where objects (i.e., other people) are seen as both good and bad at the same time, along the length of the ouroboros’s body, restores us to the grey world of reality, Freud’s ego and Fairbairn’s focus on real, external object relationships, safely away from the inner critic.
Furthermore, Lacan‘s Imaginary Order, home to the mirror stage, is where the illusory Ideal-Ego is, at the biting head, where unfulfillable desire is, and also where Kohut‘s untamed grandiosity is (see here and scroll down to find more of Heinz Kohut’s ideas). Along the length of the ouroboros’s body, we find Lacan’s Symbolic Order, where the Ego-Ideal is in rapport with the Other, linked by language; this is also where Kohut’s restrained narcissism is, resulting from optimal frustrations and transmuting internalization, a healthy state. Finally, Lacan’s terrifying, impossible Real is where the superego is, and also Kohut’s toxic shame, the bitten tail, the inner critic, the realm of trauma.
The biting head is maximum, pathological egotism and selfishness, the quest for pleasure; the bitten tail is maximum pain, self-hatred, fragmentation, disintegration, and the inner critic; and the length of the ouroboros’s body is various median levels of health and illness, the front half the realm of the good enough parent and the resulting stable, coherent self, a kind of Atman, as it were, that can be linked with the Brahman of the rest of the world, and the hind half the realm of–towards the tail–increasingly bad parents, resulting in increasingly dysfunctional families and children.
So, how do we cure ourselves of the inner critic, that reservoir of bad inner objects we got from emotionally abusive parents and other family members? We need to replace them with good inner objects…but how?
We can start by establishing what we would consider to be ideal personality traits for one’s parents to have, the idealized parental imago of Kohut’s bipolar self. For my part, I consider such admirable traits to include patience (i.e., calmness in the face of stress), tolerance, generosity, kindness, and a wish to cultivate family harmony and good (but realistic) self-esteem.
You now can re-pattern your internalized parental imago, that harsh superego with its unattainable ego ideal, by taking all the awful things your biological parents said and did to you, and going along the length of the ouroboros, an Aufhebung, to find the dialectical opposites of those parental vices, as I described in the preceding paragraph.
Granted, no parents can ever even approach perfection, but what we’re doing here is inner child work; and children’s naïve nature is to regard their parents as godlike role models. We need to go back to those early years, to the roots of our traumas, face them bravely, and work through them.
You have to feel the pain to heal it. Write out, as vividly as you can, a description of all those awful things that happened to you as a child. Give nuanced descriptions of each and every cruelty done by every perpetrator: your parents, siblings, aunts, uncles, grandparents, school bullies, etc. This is how trauma is processed. I did this in all my posts on emotional abuse.
Turn these cruelties into their dialectical opposites (through sublation), and in hypnotic trance, meditate on these good traits, as vividly as you can imagine them.
Make sure you’re alone, without any distractions. Sit or lie down in a relaxed state, and close your eyes. Slowly take in a deep breath, hold it, smile, and let the breath out slowly; continue to inhale and exhale slowly and deeply as you focus your attention on your body, starting with your toes, then slowly moving up to your feet, your ankles, calves, shins, knees, and upper legs. Imagine this rising focus as if it were water rising from your feet slowly up to your waist; thus, as if your body were half-submerged in water, so is your focus on all of your lower body, at this point.
Continue bringing the focus up to your belly, back, and chest, as if that water were now rising up to your neck. Your fingers, hands, wrists, forearms, elbows, upper arms, and shoulders are now ‘wet’ with your mind’s focus on them. Your whole body, from the neck down, should be gently vibrating with soothing relaxation.
Now bring the ‘watery’ focus up to your head. Feel gentle tingles all over your head, forehead, eyes, ears, nose, cheeks, mouth, and chin. This is a special ‘water’, though, for you can breathe it like a fish! With that ‘water’ inside you, now your insides are as soothed as your outsides. You should feel relaxed all over now.
In this peaceful state (if your mind wanders, just gently bring it back to what you’ve been focusing on), slowly count down from ten to one while continuing to breathe in and out, slowly and deeply. As each number goes by, make yourself loosen up more and more, relaxing more and more, limper and limper; so by the time you reach one…then zero, you’re at a maximum state of limp relaxation.
Now, in this state of perfect calm, you’ll be more suggestible and receptive to hypnotic autosuggestion. Imagine those ideal parents, with all those virtues that are the opposite of the vices and faults of your biological parents. Imagine how those good parents would treat children, any children, then imagine yourself as the child they’re loving, caring for, and protecting.
Realize that such good parents, whose virtues you’d admire, idealize, and look up to as a child, would naturally love you and cherish you as their little boy or girl. Visualize them taking turns picking you (a child of three or four) up, holding you, grinning at you, cuddling you, and kissing you. Of course they love you! They’re your parents, your new, goodinternalized parents, and good parents by definition always love their kids, no matter what faults a child may have, no matter how frustrating a child may be sometimes.
In this state of hypnotic trance, in which you should feel quite good now, let that love wash all over you like the purifying waters of the Ganges, healing all your emotional wounds, freeing you from past pain. Indeed, as you’re washing all that pain away, remember you’re in that peaceful ‘water’ I mentioned above. Now, as we continue this thought experiment, imagine your new cohesive self, healed of its former, internal fragmentation, your ‘Atman’, if you will, combining with the surrounding water. Your ‘Atman’, your very body, is water, and is at one with the surrounding water. This is the Unity of Space that I’ve written about before.
No longer do you feel separate from the world: you’re one with the world, and if there’s good inside you (from your new idealized parent imago), there’s good out there, too. Feel vibrations of inner…and outer…peace, in and all over and around you. You can begin to trust the world around you. Be mindful of this new feeling of peace–NOW. Stay in that mindful state, experiencing this unity of self and other, for as long as you can sustain it. Feel gentle, slow-moving waves of the infinite ocean flowing through your body, soothing you, uniting you with the world in perfect peace.
When you’re ready to come out of trance, slowly count from one to five: as the numbers go by, wiggle your fingers and toes, take a deep breath in, stretch your spine and arms, open your eyes, and feel great for the rest of your day.
Do this meditation/autohypnosis every day, as many times as you can fit it into your daily schedule, to get maximum benefits. Over time, you’ll feel your inner critic transform into your inner friend.