Читать книгу Resources for Extraordinary Healing: Schizophrenia, Bipolar and Other Serious Mental Illnesses - Emma PhD Bragdon PhD - Страница 3

“The boisterous sea of liberty is never without a wave.”

Thomas Jefferson (1743-1826)

Those having extreme states of emotional turbulence (also known as mental illness), and their loved ones seeking care for them have few resources to turn to for help outside of conventional care. Psychiatrists and hospital psychiatric wards usually base their treatment on psychiatric medications but there are other ways of treating extreme states that can be more effective than psychiatric drugs. This resource book is for people touched by serious mental illness in themselves or their loved ones and the health providers wanting to know more about resources for integrative models of effective care. “Integrative” implies that treatment programs are woven together from the most effective treatments available, including psychological, and spiritual—not just biochemical. You will find information in these pages in a language that is straightforward and accessible.

Readers interested in studying the history, philosophy and the practical applications of the spiritual side of mental health--please refer to Spiritism and Mental Health (2012). This groundbreaking book, a collaboration of health professionals in Brazil, the United States, and Britain, describes the way in which Brazilian Spiritists view the origin and treatment of mental health issues, as well as the way Spiritist treatments are used outside Brazil. The book you are now reading is a companion book—offering practical resources to a general audience.

Why is the phrase “extraordinary healing” in the title? Today, the most typical or “ordinary” treatment for mental disturbance in the USA today is psychiatric medication. The resources for healing that we describe here are out-of-the-ordinary treatments, primarily involving psychosocial and spiritual protocols, as well as nutritional supplementation and bioenergy work (e.g., acupuncture, Reiki). These are considered complementary to what conventional medicine offers, and they fit well into an integrative medical treatment plan. These treatments can help lead to complete remission of all symptoms of serious mental illness (aka recovery), and even an extraordinary life of being a healer or peer counselor for others. In contrast, psychiatric medication is often considered part of a life-long maintenance program that manages symptoms, that may be debilitating in the long run because of negative side effects, and that cannot heal mental illness.

An attractive, young woman, whom I’ll call “Gerry,” illustrates the need for this book. In her late 20s, when she was in graduate school, she became overly stressed out. She was working with teenagers at risk, and, as she wrote me, “I was taking on a lot of their stuff energetically.” She also had a knee injury that happened while she was in training for a marathon, and she was breaking up with a man whom she had been living with who was a heavy smoker of marijuana. (Gerry was consistently in rooms where he was smoking, but she did not smoke and drank alcohol only moderately.) The stresses in Gerry’s life threw her into an extreme state, in which she lost not only her inhibitions but her rational thinking. One night she walked alone in her pajamas through a city park in the middle of the night, interacting with people she found there. The police found her, and took her to a psychiatric ward. She was diagnosed as “psychotic,” given antipsychotic medication, and kept in the hospital for observation.

Gerry’s parents, terribly upset by the situation, tried to come to terms with Gerry’s condition. They were asking themselves: “Does she need hospitalization? Does she deserve the diagnostic label she was getting? Is she truly “psychotic,” “manic,” or “bipolar” as the psychiatrists led them to believe? What do those labels mean? Would she be this way for the rest of her life? What does she need? Will she be living with us for the rest of our lives, completely dependent on us, or need to be institutionalized?” These questions beset most parents in their situation.

As a consequence of her hospitalization and the psychiatric assessment, Gerry moved back home to live with her parents and began consulting a psychiatrist once a week. He advised her regarding the psychiatric drugs he thought she needed to take. He also noticed that she was having unusual experiences of a psychic nature. At times, he questioned if she needed antipsychotics all the time, or periodically. Gerry did not like the side effects of the drugs: weight gain, fatigue, lack of clear thinking, and lack of motivation. She was frightened to think about what she had done, and how she had upset her parents. Her self-confidence had plummeted around her hospitalization and the stigma of being “mentally ill,” but Gerry still expressed a desire to be pro-active and explore alternatives to treat her condition. Her parents also felt Gerry was not doing well on the antipsychotics, and they were open to other forms of treatment.

In 2007, I was called by Gerry’s parents to advise them. As a result, I was able to be with Gerry and participate in the healing she experienced in Brazil with Spiritist treatments and able to stay in touch with the work she received through an acupuncturist and an orthomolecular psychiatrist closer to her home in the USA after she returned from Brazil. Gerry had the courage to confront the depths of her illness, practice meditation and prayer, and make life style choices that would keep her out of harm’s way and support a more balanced life. She is now (mid-2011) managing life on her own in her own apartment, planning her wedding with her fiancé, and is on her way back to graduate school without the need of using any psychiatric medications. Gerry’s story in particular made me aware of the challenges patients and their families are now facing when given labels of serious mental illness and prognoses that are unduly negative.

In Gerry’s case, what made her ill were poor life-style choices, and a hyper-sensitivity to alcohol and recreational drugs—not unusual for people in their teens and twenties. Psychiatric drugs were not healing in the long term, but were helpful in the short term, when Gerry was especially disoriented and confused and needed rest. Her recovery was facilitated by empathy, encouragement, a caring family that took time with her to be supportive, health professionals who spent time with her (in addition to their techniques and assessments), a kind employer who allowed her time off for rehabilitation, and teachers who helped educate her about lifestyle choices. What Gerry needed from herself was a steady motivation to change, discipline with food intake, adequate rest, and choosing friends who could be positive influences in her life.

More details of Gerry’s story are woven throughout this book.

Mythologies and Cultural Biases

A problem that must be faced in a mental health crisis is our lack of understanding about the origin of mental illness. Ideas about the causes vary from culture to culture (Watters, 2010), but the American Psychiatric Association’s Diagnostic and Statistical Manual (DSM) is gaining more influence throughout the world and is overriding the perspectives of other cultures—even when those other cultures have been more successful in treating serious mental disorders than we have been. The DSM tends to perceive serious mental illness as mainly a medical issue, with psychiatric drugs as the central treatment. This is regarded as superior to theories that mental illness has other roots—such as spiritual problems or previous trauma—and thus needs a different kind of treatment.

A 1992 report by the World Health Organization (WHO) notes that schizophrenic people in third-world countries who receive only modest amounts of psychiatric medications fare better than those with serious mental illness in developed countries treated primarily with psychiatric medications. Thoughtful people still wonder: are medications really helping us? And, what is the universal cause of serious mental illnesses that transcends cultural biases? We still don’t know for certain, as is readily admitted by top authorities in psychiatry. In his 1999 Mental Health Report, US Surgeon General Satcher wrote, “The precise causes [etiology] of mental disorders are not known.”

Yes, it is easy to understand that many emotional crises (i.e., not longer lasting imbalances) are set off by particular circumstances related to loss of a loved one, loss of health, a financial mishap, a break-up of a close relationship or trauma. This psycho-social understanding is true across all cultures. Most, if not all, people understand that what helps most in getting through these “high seas” is time to rest, re-evaluate, and re-map our plans for navigating life within a supportive network of close friends or family, and possibly a psychotherapist. In time, the high wave passes, the seas grow calmer, and navigation is less stressful. Short-term use of medication (for a few days), to ease sleeping or allay anxiety, can be especially useful during these situations.

But what about serious mental illnesses that have a longer course than emotional crises? North Americans treat these imbalances with very specific cultural biases: we think about schizophrenia, bipolar disorder, and psychosis as having a genetic basis, and/or coming from a chemical imbalance (aka “broken brain”). Unresolved emotional traumas, clearly one of the most significant factors contributing to mental illnesses, are often overlooked, as our psychiatrists are trained to follow a drug-based treatment paradigm. Consumers might assume that psychiatry is the branch of medicine that should be best suited to address emotional wounding; unfortunately, it’s uncommon to find a recently-trained psychiatrist who is well-versed in tools for healing other than prescribing drugs that mask symptoms.

These biases are beginning to break down now, as more people are becoming aware of the long-term detrimental effects of psychiatric drugs and the possibility of recovering from emotional imbalances--referred to previously as “mental illness” and considered a diagnosis to be assumed for life.

Recovery is, by definition, not a quick fix. It is a journey that takes time, needs attention, and benefits from social-support structures such as peer counseling, supportive groups, complementary healthcare protocols such as acupuncture, and, if necessary, an extended stay in a “safe home” (see chapter devoted to “Safe Homes”). Recovery requires the willingness to cope with the resolution of previous emotional trauma as well as make positive life-style choices. (This does not always necessitate long-term psychotherapy, as there are effective and relatively quick methods for dealing with some traumas and other emotional problems, as described in Chapter One.) Full recovery does necessitate getting adequate sleep, exercise, time in nature, and appropriate nourishment. Finding an expression for one’s spirituality may be the singlemost valuable component of recovery, as it directly addresses the lack of meaning and purpose in a person’s life, which contributed to the emotional imbalance in the first place.

Let’s look more closely at the cultural, genetic and chemical points of view regarding serious mental illness:

Cultural: When we “medicalize” mental illness, we tend to interpret unusual perceptions, strong moods, upsetting emotional outbursts, and acting in unconventional ways as evidence of a problem in brain function. We live in a culture that feels safest in a steady, upbeat, light, happy mood. What lies outside of that harbor of safety can be seen as not ok, and off limits. That is our cultural bias at work. Psychiatric medications are often used to dissipate strong emotional experiences, and dissolve unusual visionary and auditory experiences, so we can indulge a desire to do away with what seems to be unacceptable feelings and perceptions through medication. They throw a blanket over the feelings and sensations—much like pain relievers make it possible for us not to feel physical pain.

Genetic: It has previously been thought that mental imbalance in a family is passed on through “bad genes,” that mental illness is genetically transferred through generations. It has not been adequately proven that this is a significant factor. Certainly, we can be predisposed to mental illness after growing up with a family member, or someone in our extended family, who models behaviors that are self-destructive or lack compassion for others, but that does not necessarily mean that all mental illness is “genetic.”

Chemical imbalance: For decades, consumers have been told that mental imbalances come from chemical imbalances in the brain. Mental illness is not categorically a chemical issue: it does not come solely from a “broken brain”. There are no accurate physical markers that can be measured through blood or other body fluid tests or brain-imaging that establish a diagnosis for mental illnesses. Diagnosis is then subjective and depends on the insight and training of the healthcare provider who is in charge. Research shows that psychiatric medications that supposedly supplement brain chemistry actually cause brain imbalances when taken for extended periods. Some people respond to psychiatric drugs by becoming increasingly more agitated, suicidal or even homicidal but mistake their deepening emotional problems as more evidence of the disease, rather than a side-effect of the medication.

It is true that many people can be helped by short-term use of psychiatric medications, eg. when they need to sleep after not sleeping for a long period of time, or when they need to calm down after an extremely emotional experience. This does not mean that ‘more is better’, in other words, if it helps in the short run, it will be even better long term. Judicious and moderate use when necessary is a safer course. Psychiatric medications are extremely powerful.

The Role of Spirituality in Health

In the USA, spirituality is often defined as the umbrella that encloses those thoughts, feelings and attitudes connected to ultimate meaning and purpose in life. It is formally recognized as an important component in health. The Association of American Medical Colleges (AAMC) Medical School Objectives Report III from 1999 made this definition:

“Spirituality is recognized as a factor that contributes to health in many persons. The concept of spirituality is found in all cultures and societies. It is expressed in an individual’s search for ultimate meaning through participation in religion and/or belief in God, family, naturalism, rationalism, humanism and the arts. All these factors can influence how patients and health care professionals perceive health and illness and how they interact with one another.”

The way spirituality manifests in a hospital setting is changing: it is required that patients be asked about their spiritual and religious orientation. Their answers are a possible lead to understand the dynamics at play in the complex web of their diseases. However, there is little agreement about what a treatment plan that is “spiritual” might be. In fact, hospital staff are generally not allowed to perform procedures that might be considered spiritual or religious unless the patient has asked the staff member to pray with him; hospital staff usually rely on visiting religious chaplains, or spiritually-based healers authorized by the patient and his or her family to attend the spiritual needs of each patient. This perpetuates a strong sense of separation between medical treatment and the healing that is available through spirituality, and it capitalizes on the hospital being geared to biochemical treatment and treating all health issues as having a physical basis.

One of the strongest healing aspects of spirituality may be that it helps us shift attention away from self-absorption to the beneficial qualities personified in highly spiritual beings who transmit love, compassion, truth, and joy. When human beings are mentally imbalanced they easily become self-absorbed, locked in the narrow scope of their perceived problems, their negative thinking, helplessness, and despair, unable to think about what they might do for others. Learning how to shift attention to a benevolent force, to invoke one’s higher power, inner divinity, or spirit guide can be liberating and empowering and a significant part of an overall treatment plan. Being encouraged to participate in helping others is helpful in rising out of negativity.

A Perspective from Brazil

“Biologists suggest that within the dense and vital biodiversity of the rain forest are chemical compounds that may someday cure modern plagues. Similarly, within the diversity of different cultural understandings of mental health and illness may exist knowledge that we cannot afford to lose. We erase this diversity at our own peril.”

-E. Watters, 2010, p. 7

Spiritism is a branch of Spiritualism that grew out of the writings of Allan Kardec, a French academic. In the late 19^th century, Spiritists started a social movement in Brazil that has spawned community centers and psychiatric hospitals, which have proven to be highly effective in a program of integrative care, treating the needs of the public side-by-side conventional medical practitioners. Some of the Spiritist physicians are excellent both as MDs as well as spiritual healers.

The Spiritist Community Centers are valuable as centers for spiritual growth, as they offer classes to address the most important questions in life without proselytizing a specific religion. Answering such questions as “Why am I alive?” “What happens at death?” “Do spirits interact with those in body?” “What or who is God?” helps one establish one’s own sense of meaning and purpose. People come to their own answers within a supportive classroom setting, inspired by the writings of various authors, as well as their classmates, and all continue as members of whatever religion or philosophy they choose. Classes are also offered for those who want to learn how to perform laying–on of hands, a therapy that is healing for both receiver and giver. These centers also perform charity for those in need of food, shelter and free medical advice. Participation in these centers can strengthen mental health and wellbeing. As such, we can view the Spiritist Centers as preventing mental imbalances, or lending support to those in emotional crisis so that the crisis does not turn into an imbalance. When patients dealing with emotional imbalances leave Spiritist Psychiatric Hospitals, they are encouraged to participate at Spiritist Centers to further strengthen their stability.

Let’s consider, as Spiritists do, that the origin of most mental disturbances—when they are not obviously connected to a transient life circumstance, or an organic disease—lie in our own spirit and its history over lifetimes. The Spiritist point of view is that our spirit is eternal and never dies; it is the more powerful part of who we are. Our bodies and our psychology are only a reflection of our Spirit. According to Henry (2005), reincarnation is a belief held by most of the religions of the earth except Christianity and Islam, and 20-30 percent of Christians in Western countries who may report they are Christian also believe in reincarnation.

Life in a body presents an ocean of possibilities. Each of us has free will and can choose how we are going to respond to our circumstances. Spiritists believe that we are here to grow in wisdom and compassion—to learn to fully accept ourselves with compassion and treat others with empathy, respect, and care. The way we choose to treat others will come back to us: when we are kind to others, we will be more likely treated with kindness. When we are mean, we will more likely be treated unkindly. This bundle of cause and effect (karmic) consequences goes with us from lifetime to lifetime. Challenges in this lifetime may relate to mean-spirited experiences we had in prior lifetimes.

According to Spiritists, optimal wellbeing is ours when we are (1) doing the mission that we agreed to do before coming into this life and (2) treating ourselves and others with compassion consistently. If we lose our way and cannot steer ourselves to the goal of why we were born, then we may become despondent and need time out to get back on course. Our spiritual guardians (always represented by positive, life-affirming messages) are ever with us to help us remember why we are here. They are part of our inner circle, the “still, small voice within” that helps guide us whenever we quiet enough to enter the silence and listen humbly to their advice.

Emotional extremes can arise when we meet one or more experiences on the high seas of life that are traumatic or highly challenging. Emotional extremes can also arise out of a passion for one’s life purpose—an absolute need to write, compose music, do research, figure something out, etc. Either or both of these can influence us in the direction of not eating, sleeping, getting adequate exercise, or enjoying the nurturing that comes from being in nature.

A Spiritist considers that pervasive and long-lasting mental imbalance that threatens life may come because a person is rebalancing him or herself after a life experience that was not compassionate or may come from having lost his/her purpose in life. What needs to happen? The “unbalanced” person needs to find out what was done in the past without love and compassion, balance the books, and/or discover the life purpose that must be fulfilled and get about doing it.

Laurence Kirmayer is director of the Division of Social and Transcultural Psychiatry at McGill University in Montreal, Canada. He is also Editor-in-Chief of the Transcultural Psychiatry Journal. He believes:

“Americans are unique both in being willing to openly express distressful emotions and feelings to strangers and in our penchant for viewing psychological suffering as a health care issue…[Whereas people] in other cultures find social and moral meaning in such internal distress, they often seek relief exclusively from family members or community elders or local spiritual leaders.”

--Laurence Kirmayer, MD (in Watters, 2010, p. 196)

How does a Spiritist proceed? If it is possible: meditation and prayer may provide the needed insight and energy to right what needs righting, or recommit to the mission to be achieved. If that quiet work is out of reach:, highly-trained (clairvoyant) sensitives (also called mediums in Brazil) may be consulted to apprehend the origin of the problems and ways to rectify imbalances. In either case, those firmly grounded in Spiritism can help with prayers, blessed water, and energy work to clear the individual’s physical- and subtle-energy pathways of unwanted debris. This clears the mind and balances emotions.

Doing this clearing in a positive energy field of a Spiritist group at a Spiritist Community Center maximizes the positive effects in the same way a fuel additive can make regular gasoline burn more cleanly and effectively.

In addition, group and individual psychotherapy may also be used. (Psychiatric medications are used as needed, but typically not used on an ongoing basis as readily as we do in the USA.)

To continue with the analogy of navigating the ocean: the rebalancing helps clear the decks that have been swamped by large waves, awakens the navigator, and rights the ship. We might call this extraordinary healing because some it is done through nonphysical agents: guardian spirits, clairvoyant sensitives who can see into our past lives, and the inner knowing of the deep resources of our own heart. These are beyond the reach of the physical sciences, which may treat through medication and electroshock, and analysis of genetic factors. The rebalancing may also bring individuals into states of consciousness that are extraordinary, where they awaken deeper resources of love, vision, and connection to God, as well as their own healing abilities.

Safety Rings for Those Needing Help

If you are currently feeling adrift, out to sea, and/or amidst waves that seem too big for your skill or craft, and you are tired and in need of extra support:

In Brazil, there are more than 12,000 Spiritist Community Centers available that offer free help to those with modest psychological issues. There are also 50 Spiritist Psychiatric Hospitals offering an integrated approach to serious mental disturbances that includes psychiatric drugs, psychotherapy and Spiritist treatments by mediums and healers.

Two of the best groups to assist you in the USA if you do not have financial resources are The Icarus Project (www.theicarusproject.net) and the Freedom Center (www.freedom-center.org). Two of the Freedom’s Center’s goals are to support effective alternatives, such as nutrition, exercise, holistic healthcare, nature, and animals and to provide voluntary, non-paternalistic social supports such as peer-run programs, housing, a modest amount of spending money, and individual and family therapy.

Some supportive groups in the USA are listed in the back of this book under “Supportive Organizations.” The book Alternatives Beyond Psychiatry (2007) lists resources for support groups and individual counselors. In the United Kingdom a good resource is MIND, (http://www.mind.org.uk).

To explore what Spiritism has to offer, look into the US Spiritist Council for a list of Spiritist Centers in the United States: http://www.spiritist.us/spiritist-centers/. Those outside the US can visit the International Spiritist Council: http://www.intercei.com.

What This Book Offers

We endeavor to consider mental imbalance as a wake-up call to rebalance the system: recognize we are off course, right the course, and reorient; thus it is, a psychological crisis rooted in the life of the spirit. The healing process may include righting our values and addressing meaning and purpose. However, we do not yet have many resources in the US that can address mental disturbance as a spiritual issue with spiritual treatments. This book, and coming new editions, will attempt to stay abreast of what we can do as “consumers” looking for that kind of assistance.

The first section, “Who Needs It?” gives context, starting with the prevalence of people diagnosed with mental illness in the USA. We begin by telling stories about people who are living through extreme states and stories of people who are looking after family members in extreme states. These stories help us reflect on the varieties of treatments, the outcomes people experience, and the paths to recovery. We further define integrative medicine to assist us in making steps towards working with the best treatments there are for the physical, psychosocial and spiritual problems we face. Selene Almeida, a Brazilian medical doctor and clairvoyant, shares spiritual guidance she received about the nature of mental illness and mental health. She represents a growing number of doctors in Brazil who are also spiritual healers.

The second section, “Spiritism in Brazil,” reveals how Spiritists work in Brazil. The components of spiritual treatment at a Spiritist Psychiatric Hospital are defined so that the reader can envision an integrative model that draws from conventional biochemically-based medicine and spiritual diagnostics and treatment, including prayer, meditation, peer support, classes, blessed water, and consultations with sensitives (clairvoyant mediums). The Spiritual Hospital of the Casa de Dom Inacio provides a different model that centers on the work of mediums, psychic surgery and longer meditation sessions. Selene Almeida, MD writes about her use of flower and mineral essences. Many private practitioners in Brazil, like Dr. Almeida, are grounded in Spiritist philosophy, and they also use spiritual therapies stemming from Europe and the Far East, as well as their own research. Practitioners at a Spiritist day treatment program for those struggling with addiction, in a Spiritist Psychiatric Hospital in Curitiba, Brazil, details how patient motivation to change can be assessed and encouraged. This hospital also invites paraprofessionals into the hospital to assist patients in their healing.

The third section, “Resources in the USA,” addresses what we have in the USA that is in harmony with the Spiritist approach but is not Spiritist in name. These resources allow the person coming to treatment to continue their allegiance to their religious preferences; like Spiritists, the practitioners are ecumenical and welcoming. As in the best of medicine, the practitioners are knowledgeable about the needs of the physical body and may prefer to use natural supplements. We survey options: residential care, private practitioners, clinics, collaborative arrangements between private practitioners, and the use of mediums and medical intuitives. Linda Haltinner’s reflections on Brazil and her USA clinic, Sojourns, illustrates integrative care that gives weight to the spiritual nature of healing.

We pay particular attention to the efforts that are being made in the USA to establish sanctuaries, or safe “healing” homes, for those in crisis. These function more like homes than hospitals in that people live together in extended family, taking on responsibilities for household management and engaging in caring relationships. These have a more egalitarian structure, unlike the more authoritarian structures of most hospitals. This enables participants, when they are ready, to responsibly take on the full power of who they are. Peer support is included as a vital aspect of healing, as well as supporting those choosing to withdraw from some or all of their psychiatric medications.

“Last Words,” the final chapter, gives a summary of the book’s message.

Appendix A gives guidelines for those who are looking for and those who may want to set up a safe home for those in crisis. It covers what to look for, and encourage, in the paraprofessionals who assist those in crisis. These guidelines were taken from a 1992 booklet prepared by Loren R. Mosher, MD, and associates to explore alternative approaches for helping those diagnosed as schizophrenic. Soteria, the original facility and the focus of this report, lasted twelve years (1971-1983).

Appendices B-E offer readers resources for supportive organizations, covering the themes that are described in a more narrative form in the first thirteen chapters of the book. Appendix B provides contact information including websites of supportive organizations. Appendix C profiles Models for Peer Support in Massachusetts with contact information. Appendix D provides ways to find safe homes/therapeutic communities in the USA and Europe. Appendix E lists resources for safely getting off psychiatric drugs and treating children without psychiatric drugs. Appendix F offers more perspective on what orthomolecular psychiatry has to offer.

Final Note

When the tsunami is over, the ocean waves are back to normal height, and people are assessing their situation and what needs to be done, we would diminish them by calling them “sick” for having survived the experience. Nature unleashed herself, and these people were there—managing the changes as best they could. Period.

In a similar vein, we need not stigmatize a person for having an emotional or spiritual tsunami in his or her own life, either. Instead, we can offer each one a safe house, food, water, warmth, some tools to build a new life, and sustaining friendship for stability over time, just as we would for someone who had literally been overpowered by a tidal wave and was lost at sea for some time. To do this, we must often step out of our own culturally-biased comfort zone--become bigger than our ego identity and become a large, benevolent force that empowers and shares with compassion, as equals.

Since the late 1960s, we have come to understand whales as basically benevolent beings—not the fear-inspiring Moby Dicks that symbolized the menacing forces we projected on Mother Nature. Whales maintain communications with each other by sending subtle vibrations (sound waves) over long distances. They do not attack unless provoked or threatened. Like us, they are mammals, and social creatures who are loyal to their young, taking care of them consistently until they are ready to go solo. Unlike us, they are adapted to life in the water. They know how to be safe in the midst of ocean storms and approaching tsunamis by staying under the most turbulent waves. Thus they are a good model for those of us learning how to weather the turbulence that our emotional lives can bring to us. Like whales, it behooves us to learn to recognize the vibrations of change in the sea’s waters so we can keep ourselves out of harm’s way, and stay in close contact with our loved ones in that ocean of consciousness referred to as “the Field.”

At our most elemental, we are not a chemical reaction, but an energetic charge. Human beings and all living beings are a coalescence of energy in a field of energy connected to every other thing in the world. This pulsating energy field is the central engine of our being and our consciousness, the alpha and the omega of our existence. There is no “me” and “not-me” duality to our bodies in relation to the universe, but one underlying energy field. This field is responsible for our mind’s highest functions, the information source guiding the growth of our bodies.

---Lynne McTaggart, The Field, p. xiv

Art by Daniel B. Holeman www.AwakenVisions.com