Letting go of numb

The following extract comes from Tara Brach’s book True Refuge : Finding Peace and Freedom in Your Own Awakened Heart.  Interestingly it concerns a woman who Tara was working with in therapy who as a young child had her long hair cut off by her mother as it was too much bother. I was sharing in a post a few days ago how this also happened to me and the trauma of it was felt when I went to the hairdresser late last week following my Mum’s death.   The woman in question, Jane, had also had her mother die a few years before the time she was seeing Tara.  In therapy she was sharing how the pain of this event had awakened in her heart through intense feelings of fear, felt as a claw “pulling and tearing at my heart”.  What followed was an outburst of anger towards her mother for subjecting Jane to this ordeal.

The anger soon turned into deep sadness as Tara worked with Jane encouraging her to feel the pain and grief deeply in her body, and in time it transformed into peace.  Jane had reached some deeply powerful realisations as a result.

Brach writes the following in her book :

Carl Jung wrote, “Nothing has a stronger influence psychologically on their environment, and especially on their children, than the unlived life of the parents.”  The outer domain of our unlived life includes all the places where we’ve held back from pursuing and manifesting our potential – in education and career, in relationships and creativity.  But it is the inner domain of our unlived life that sets this suffering in motion.  Here we find raw sensations, the longings and hurts, the passions and fears that we have not allowed ourselves to feel. When we pull away from the energetic basis of our experience, we turn away from the truth of what is.  We make a terrible bargain.  When we separate from the felt sense of our pain, we also separate from the visceral experience of love that allows for true intimacy with others.  We cut ourselves off from the sensory aliveness that connects us with the natural world.  When there is unlived life, we can’t take good care of ourselves, our children, our world.

The feelings you are trying to ignore are like a screaming child who has been sent to her room.  You can put earplugs in and barricade yourself in the farthest end of the house, but the body and the unconscious mind don’t forget.  Maybe you feel tension or guilt.  Maybe…. you are baffled by intimacy or haunted by a sense of meaninglessness. Maybe you fixate on all the things you need to get done.  You can’t live in a spontaneous way because your body and mind are still reacting to the presence of your distressed child.  Everythingy ou do to ignore her, including becoming numb, only strengthens your link with her.  Your very felt sense of who you are …is fused with the experience of pushing away a central part of your life or running from it.

In shutting down the passion, hurt and pain she had experienced as a young girl whose precious hair was butchered, Jane had locked herself into a numb and anxious fragment of who she was.  Yet something in her was calling her to live more fully.  By beginning to contact her body’s experience, by touching ground, she was opening the door to what she had been running from.

Traumas of this kind may seem inconsequential, but really they are not.  Something was done to us we didn’t want or need and had no power over and feelings do remain.   The true self in Jane probably loved her long hair,  it wasn’t all just about ego and looking a certain way, hair does hold our power and is connected to our heads which are such a vital part of our being. To be subjected to something that upset us and then to be laughed at for reacting (as Jane was) leaves a scar and a powerful subliminal message.  Going numb to it does not mean the feelings go away, they need to be dealt with, with compassion and sensitivity.

Replicated trauma : understanding how trauma is carried in the family

The following is part verbatim excerpt from Chapter Three : The Family Mind of It Didn’t Start With You, part is a summary I have made using some of Mark Wolynn’s text.   The earlier part of this chapter addressed interruptions in the mother – child bond.  I will share that in another post.  This one shows different ways traumas can imprint and play out across generations.

The repetition of trauma is not always an exact replica of the original event.  In a family in which someone has committed a crime, for example, someone born in a later generation could atone for that crime without realising that he or she is doing so.  A man named John came to see me shortly after being released from prison.  He had served three years for embezzlement – a crime he claimed he did not commit.  At trial, John had pleaded not guilty, but because of the weight of the evidence against him – a false accusation made by his former business associate – he was advised by his attorney to accept a plea bargain.  The moment he entered my office, John appeared agitated.  His jaw was clenched, and he flung his coat against the back of the chair.  He revealed that he had been framed, and was now obsessed with thoughts of revenge.  As we discussed his family situation, it came to light that a generation back in the 1960s, his father had been accused of murdering his business partner, but had been acquitted at trial on a technicality.  Everyone in the family knew that the father was guilty, but they never spoke about it.  Given my experience with inherited family trauma, it wasnt surprising to learn that John was the same age his father was when he went to trial.  Justice was finally served, but the wrong person paid the price.

Bert Hellinger (a renowned German psychotherapist who developed what is called Family Constellation Therapy) believes that the mechanism behind these repetitions is unconscious loyalty, and views (this) as the cause of much suffering in families.  Unable to identify the source of their symptoms as belonging to an earlier generation, people often assume that the source of their problem is their own life experience, and are left helpless to find a solution.  Hellinger teaches that everyone has the same right to belong in a family system, and that no one can be excluded for any reason.  This includes the alcoholic grandfather who left our grandmother impoverished, the stillborn brother whose death broke our mother’s heart, and even the neighbor child our father accidentally killed as he backed out of the driveway  – they all belong in our family.  The list goes on.

Even people we wouldn’t normally include in your family system must be included.  If someone harmed or murdered or took advantage of a member of our family, that person must be included.  Likewise, if somebody in our family harmed or murdered or took advantage of someone, the victim would also need to be included….

Earlier partners of our parents and grandparents also belong.  By their dying or leaving or having been left, an opening is created that allows for our mother, father, or grandfather to enter the system, and ultimately allows for us to be born.

Hellinger has observed that when someone is rejected or left out of the family system, that person can be represented by a later member of the system.  The later person might share or repeat the earlier person’s fate by behaving similarly or by repeating some aspect of the excluded person’s suffering.  If, for example, your grandfather is rejected in the family because of his drinking, gambling and philandering, it is possible that one or more of these behaviors will be adopted by one of his descendants.  In this way, family suffering continues into subsequent generations.

…Hellinger stresses that we must each carry our own fate, regardless of its severity.  No one can attempt to take on the fate of a parent, grandparent, sibling, uncle, or aunt without some type of suffering ensuing.  Hellinger uses the word “entanglement” to describe this kind of suffering.  When entangled, you unconsciously carry the feelings, symptoms, behaviors, or hardships of an earlier member of your family system as if they were your own.

(Wolynn goes on to explain in subsequent paragraphs how each child in the same family can inherit different trauma regardless of similarities in upbringing.  The first born is likely to carry unresolved father wounds, the first born daughter what is unresolved with the mother.  The reverse can also be true.  Later children are likely to carry different traumas, or elements of the grandparent’s traumas.

Eg a woman who is first born marries an emotionally unavailable controlling man – similar to how she sees her father- and so shares the dynamic with her mother.  The second daughter may carry the unexpressed anger of her mother.  The trauma is the same but each carry different aspects of it.  One daughter may reject the father the other does not (this happened in my own family with my great great grandfather younger siblings embraced him despite his addiction and PTSD my own great grandmother got as far away as she could with her daughter, my grandmother.   That separation pattern in my family has continued down 3 generations.)

Later children can carry unresolved traumas of the grandparents.  In the same family, either the third or fourth daughter might never marry, fearing she will be controlled by a man she does not love.

With a break in the mother child bond among siblings, each child might express his or her disconnection in different ways.  One becomes a people pleaser (fearing separation and rejection for making waves) another feeling trying to connect is useless pushes people away.  Another child might isolate and have little contact with the family.

Wolynn writes that he has seem that when several siblings have a break in the mother bond they often express anger or jealousy, or feel disconnected from each other.  The older child resents the younger when seeing them given what they cannot remember they got (early holding and bonding) because they were then too young to remember.  The older may then blame the younger or be mean or abusive or rejecting to them.

Wolynn adds that some children are lucky enough to escape, carrying very little of the trauma of the past.  Some get more of what they need (bonding, attention, affection and love) while others miss out due to different things happening in the family when they are born and being raised and having a different kind of connection with each parent.  There are no hard and fast rules, says Wolynn and explorations needs to take place to uncover what trauma we may be carrying.

One becomes disentangled from such traumas through becoming aware of past family hisotry, by learning to self soothe, and use healing imagery and sentences, gaining insight into wounds, entanglements and blocks and giving back the burden to whom it belongs.    I will share some of these strategies in later posts and share also more of the next chapter which addresses the power of language in addressing trauma.

Third installment : Three generations of Shared Family History : the Family Body : research into inherited stress and trauma responses

Here is the third and final installment from Chapter 2 of Mark Wolynn’s book It Didn’t Start With You which concludes his coverage of genetic research shedding light on how stress and trauma are passed on through at least three generations :

It’s only recently that scientists have begun to understand the biological processes that occur when trauma is inherited.  To learn more, researchers turned to animal studies….Chemical changes in the blood, brain, ova and sperm of mice are now being linked to behavioural patterns, such as anxiety and depression, in later generations.  Studies performed on offspring, for example, have shown that trauma, such as the stress of maternal separation, caused gene expression changes that can be traced for three generations.

In one such study, researchers prevented females from nurturing their pups for up to three hours a day during the first two weeks of life.  Later in life, their offspring exhibited behaviors similar to what we call depression in humans.  The symptoms seemed to worsen as the mice age.  Surprisingly, some of the males did not express the behavior themselves, but appeared to epigenetically transmit the behavioral changes to their female offspring.  The researchers also discovered altered methylation and gene expression changes in the stressed mice.  Among the genes involved was the CRF2 gene, which regulates anxiety in both mice and humans.  The researchers also found that the germs cells – the precursor egg and sperm cells – as well as the brains of the offspring were affected by the stress of being separated from their mothers.  In another experiment….offspring that received low levels of maternal care were more anxious and more reactive to stress in adulthood than were the rats that received high levels of maternal care.  The stress pattern was observed in multiple generations.

It’s common knowledge that infants who have been separated from their mothers can experience challenges as a result.  In studies involving male mice, pups that were separated from their mothers exhibited lifelong increases in stress susceptibility and generated offpsring  that exhibited similar stress patterns over several generations.  (In one study).. conducted at the Brain Research Institute of the University of Zurich in 2014, researchers subjected male mice to repeated and prolonged periods of increased stress by separating them from their mothers.  Afterward, the traumatised mice exhibited a number of depression like symptoms.  The researchers then had the mice reproduce and discovered that pups in the second and third generation showed the same symptoms of trauma despite never having experienced it themselves.

(Similarly)…. high numbers of microRNA – genetic material that regulate gene expression – (were) present in the sperm, blood and hippocampi of the traumatised mice..(and)…in those of the second generation……Although mice in the third generation expressed the same symptoms of trauma as did their fathers and grandfathers. elevated numbers of microRNA were not detected.

In a later study published in 2016, Mansuy and her colleagues were able to show that trauma symptoms could be reversed in the mice after they lived in a positive, low stress environment as adults.  Not only did the mice’s behaviors improve, they also experienced changes in DNA methylation, which prevented symptoms from being passed to the next generation.  The implications of this study are particularly significant.  In later chapters we’ll learn how to create positive images and enriching experiences that can help reverse stress patterns that may have affected our family for multiple generations.

What makes the mouse research so intriguing is that science can now substantiate how the challenges experienced in one generation can become the legacy transmitted to the next.  In a study involving the offspring of stressed male mice conduucted at Emory University School of Medicine in 2013, researchers discovered that traumatic memories could be passed own to subsequent generations throgh epigentic changes that occur in DNA.  Mice in one generation were trained to fear a cherry blossom-like scent.. Each time they were exposed to the smell they simultaneously received an electric shock.  After a while, the shocked mice had a greater amount of small receptors associated with that particular scent, enabling them to detect it at lower concentrations.  They also had enlarged brain areas devoted to those receptors.  Researchers were also able to identify changes in the mice’s sperm.

The most intriguing aspect of the study is what occured in the next two generations.  Both the pups and the grandpups, when exposed to the blossom odour, became jumpy and avoided it, despite never having experienced it before.  They also exhibited the same brain changes. The mice appeared to inherit not only the sensitivity to the scent, but also the fear response associated with it.

Brian Dias, one of the researchers of the study, suggests that “there’s something in the sperm that is informing or allowing that information to be inherited.” He and his team noted abornmally low DNA methylation in both the sperm of the father mice and the sperm of the offspring.   Although the exact mechanism for how a parent’s traumatic experience gets stored in the DNA is still under investigation.    Dias says, “it behooves ancestors to inform their offspring that a particular environment was a negative environment for them.”

Ths particular study provides compelling evidence for what the researchers term “transgenerational epigenetic inheritance,” the notion that behaviours can pass from one generation to another.  When I work with families in my pratice, I often see recurring patterns of illness, depression, anxiety, relationship struggles, and financial hardship, and always feel compelled to look deeper.  What unexplored event in a previous generation drives the behavior of the man who loses all his money at the racetrack, or the woman who chooses to be intimate only with married men?  How have their genetic inheritances been influences?

…..

Given that a generation in humans is approximately twenty years, the results from human studies spanning multiple generations are still pending.  However, with the research demonstrating that stress can be transmitted through at least three generations of mice, the researchers surmise that children born to human parents who experienced a traumatic or stressful event would also likely pass the pattern down not only to their children, but to their grandchildren as well.  Uncannily the Bible in numbers 14-18, appears to corroborate the claims of modern science – or vice versa – that the sins, iniquities, or consequences of the parents can affect the children up to the third and fourth generations.  Specificially, the New Living translation states : “the LORD is slow to anger and filed with unfailing love, forgiving every kind of sin and rebellion. But he does not excuse the guilty.  He lays the sins of the parents upon their children; the entire family is affected – even children in the third and fourth generations.”

As new discoveries in epigentics are revealed, new information about how to mitigate the transgenerational effects of trauma could become standard practice.  Researchers are now finding that our thoughts, inner images and daily practices, such as visualisation and meditation can change the way our genes express, an idea we will examine in more detail in the next chapter.

The idea that we relive family traumas may well be at the core of what psychiatrist Norman Doidge alludes to in his breakthrough book  he Brain That Changes Itself when he writes “Psychotherapy is about about turning our ghosts into ancestors.”  By identifying the source of our generationl traumas Dr. Doidge suggests that our ghosts can “go from haunting us to become part of our history.”

To be continued

On mood swings and accepting the flow of healing in recovery

I found the following meditations very helpful and enlightening when I read them a few years ago.  When we are recovering on an emotional level it is likely that we will experience many ups and downs.  I know I have less of the abyss like days than I had two years ago.  When I have one of these days lately I do feel scared that I am regressing.  I have heard it said that recovery is often three steps forward and two steps back, if we are doing work to process past experiences the feelings we can feel can be scary and intense.  In the long run we need to accept them, so we can feel them understand them and let them pass through without keeping them lodged deep inside.  We abort this healing process when our inner critic judges us when we have them or tells us we should not have them or they should not be happening to us.  We need to let them move through us so we can move to a better place but this process takes a while and uses a lot of our emotional energy.

I hope the following mediations help some readers.

Accepting Mood Swings

Today I will not be down on myself if I seem to swing in my moods through my recovery process.  Mood swings have been scary to me, so I use them as a way to judge (or misjudge) my health.   I force myself to be in a stable good mood and then I feel I`m okay.  As I re-experience old, repressed feelings, it is possible that I will feel deeply disoriented, angry, rageful or depressed and then two hours later almost high.  This is not just because I can’t control my moods – I am opening myself to all that is going on with me. – I am not longer denying parts of myself so that I will fit into a designated constellation of roles.  I am allowing what happening with me to happen to me.

I understand that my moods may swing in this life changing process.

Just trust yourself, then you will know how to live. 

Goethe

Natural Growth

Today I recognise that my bursts of growth are accompanied by backslides and I accept that as a natural learning pattern.  When children have a learning explosion into talking, walking or whatever, they experience a minor regression.   When I have a learning or growth explosion, I may experience a regression afterward.  New behaviour and awareness stabilise with practice  Today I will not take the regression to mean that growth was not genuine.  I will understand that accompanying a large step forward is a small step backward.  I will allow this to take place,  trusting that my experience of growth will integrate naturally if I allow it to.

Just don’t give up trying to do what you really want to do.  Where there’s love and inspiration, I don’t think you can go wrong.

Ella Fitzgerald

Taken from : Meditations for Forgiving and Moving On, by Tian Dayton

Why self compassion helps us more than ‘self esteem’

Self esteem in later years has been touted as the be all and end all to good mental health and raising healthier children, but is it really, or in our focus on raising self esteem are we really teaching that the true basis of self worth, (which involves acceptance of the fact we cannot always be the biggest or ‘best’ someone) lies in becoming more outer directed and narcissistic rather than inwardly compassionate and empathetic to our own and other’s common humanity which involves a spectrum of all kinds of achievement and non achievement?

It’s a question I have been thinking about, now midway through Christine Neff’s book on self compassion.   She explains how self esteem is often about feeling that our worth is based on measurable things or behaviour, rather than intrinsic sense not only of our own worthiness but of our limitations and foibles as well.  If we think we need to perform in certain ways in order to raise our self esteem and be considered ‘worthy’, accepted or deserving we end up becoming quiet  outwardly oriented, rather than a inwardly focused in sense of  inward security.    We can also become less compassionate.

In counter balance to this self compassion enables us to embrace the whole of our selves even when we may fail to reach goals or act in certain ways not associated with high self esteem.  Self compassion enables us to embrace ourselves in the tough moments and surround ourselves in a blanket of care when we may feel sore or hurting.

The three foundations of self compassion, according to Neff are :

  1. Self kindness.   A sense of being gentle with ourselves rather than harshly critical and judgemental.   Finding ways to self soothe and tap into what Neff calls ‘the mammalian – system’.  Doing this has been proven by research to raise oxytocin levels (the hormone of love and bonding) which also raises feelings of trust, calm, safety, generosity, and connectedness while helping us feel warmth and compassion for ourselves.  In contrast habits of self-criticism have been shown to trigger the amygdala and raise our blood pressure, adrenaline and production of the stress hormone cortisol, in turn activating our fight flight brain.  Self criticism also lights up different areas in our brain increasing our stress levels.  Self kindness and self soothing is demonstrated by saying kind soothing things to ourselves in times of stress.  This is really hard right now.  I am with you.   This will hurt for a while but in time the hurt will pass.  It involves tuning in with awareness to how you are feeling or being triggered at that moment, what you are observing, what you are needing and what you require.  When we are not being kind we ignore or dismiss these things maybe because that is what we learned to do as kids due to emotional abandonment, disconnection or neglect.   Working to change inwardly critical self talk is also a huge part of this first component of self compassion.
  2. Recognition of our common human experience.  So often in grief or depression a huge part of our suffering relates to the feeling that we are so deeply alone in this experience and so very far from human aid or care.  This may on many levels be the truth of how it was for us as children in homes where there was not much emotional care or presence or if we are trapped in relationships with non empathic, abusive people.   Post traumatic stress and complex PTSD can also make us feel so alone and terrified at the same time, terrified to reach out only to be hurt again.   We may feel that unlike the rest of the world we are less than or not entitled to care, concern or belonging, when really the truth is that others also struggle with these same feelings as us and we are all worthy of care love and concern.  Such feelings of isolation can then go along with the development of globally negative views about humanity and the state of things.  While it is true that there is so much suffering in the world, the truth is that there is care and kindness too.  However part of a deeply depressive non self compassionate mindset is that we are alone in this, we keep our focus only on the negative as well as those things that hurt, we fail to trust and reach out and understand our interconnectedness and in this state of mind our focus on bad feelings grows.  On the other hand when we realise we are part of a wider humanity in which suffering is an intrinsic part of life we develop more radical acceptance and are more likely to take steps to improve things at the same time as being fully aware of the global nature of suffering.  In reaching out to share or care we move past our disconnection or deep feelings of not belonging.
  3. Mindfulness In self compassion practice mindfulness refers to the clear seeing and non-judgemental acceptance of what occurs in the present moment, including our so called ‘negative’ or difficult states of mind and being.  To give ourselves compassion we have to notice that we are suffering rather than be reacting to our suffering by distancing and dissociating (all of which we cannot notice when we are not being mindful).  “We often fail to recognise feelings of guilt, defectiveness, sadness, loneliness, and so on, as moments of suffering that can be responded to with compassion….When your boss calls you into his office and tells you that your job performance is below par, is your first instinct to comfort yourself?… probably not.”   Being conditioned to ignore our pain, according to Neff means that we are physiologically programmed to avoid it. “Because of our tendency to turn away from pain, it can become extremely difficult to turn toward our pain, to hold it, to be with it as it is. ” When we do this we shut ourselves off from our true emotions and we also lose our ability to learn at a deeper level about the deeper nature of our experience and reactions.  In mindfulness we develop the ability to turn toward our pain, suffering or other bodily sensations becoming aware of them while not exaggerating them.  For example, we can become aware when an emotion such as anger is occurring for us by noticing we are clenching our jaw, feeling heat rise in our body,  feeling a desire to lash out.  In her book Neff gives the example of a man who endured long term emotional abandonment by his mother.  His therapy involved becoming aware of his acceptable anger without lashing out or acting it out in rage on his mother.  With the use of mindfulness as well as the loving presence of his therapist he was able to feel and understand the basis of his anger and become attentive to what it was saying.  He was also in time able to see how his mother’s abandonment was not necessarily associated with a lack of love for him but was due to her doing what she thought was necessary.  He was able to share his real feelings with his mum in such a way that he expressed them, rather than depressed them and they were heard.  Mindfulness was central to this process.  “We are healed from suffering only by experiencing it to the full.”  (Marcel Proust, quoted on P. 118 of Self Compassion)

Mindful ways of working with pain are shared in detail in chapter 5 of Christine Neff’s book, which I highly recommend, she also goes in to more detail about the two other basics of self compassion I have shared in this post.  I have been using a lot of the self compassion practices myself lately,  I used them today when I went for my yearly breast cancer follow up screen check and I was able to calm myself when the therapist left the room for a long tme leaving me alone after telling me I may have a cyst in my breast.

I do believe that self compassion in my own case is far more important to me than high self esteem.  Self compassion gives me a way to be with what is occurring in love and acceptance.  It helps me understand myself and others better.  It is a practice I am very grateful to have found.  It is a practice I want to share more about in upcoming posts.

Self compassion helps us to understand that we are lovable as we are, even if we don’t achieve big things, it teaches us that its okay not to be perfect, to mess up and make mistakes.  It isn’t an excuse for bad behaviour but it is a way of allowing ourselves to soften and go more gently not only with ourselves but also with our fellow humans as we recognise how much we all struggle in the earthly sphere of life where there is often suffering and things are far from ideal and perfect.  It can also encourage to keep growing and be kind in that process rather than self punishing.

Softening

Trauma victims cannot recover until they become familiar with and befriend the sensations in their bodies. Being frightened means that you live in a body that is always on guard. Angry people live in angry bodies. The bodies of child-abuse victims are tense and defensive until they find a way to relax and feel safe. In order to change, people need to become aware of their sensations and the way that their bodies interact with the world around them. Physical self-awareness is the first step in releasing the tyranny of the past.

Bessel van der Kolk

Pain and abuse or trauma can make us harden and contract.  Some of us erect steely defences, we fight or we may take flight.  Others of us just collapse in a big heap with our insides spewing out all over the metaphorical floor.  In any case pain, abuse or trauma can and does change us and fosters in us certain reactions.

I had the thought as I awoke early today to a soft morning after gentle rain had fallen (which was like nature mirroring my inner world as last night when I wrote about tears as the gentle rain, the skies were clear. But isn’t our grief just like this?  It comes in shower, storm or a wave and washes us through.)   The thought I had was that my soul is often in grieving for my false or fighting self that had to push through all the pain and trauma alone.  My therapist and I were talking about how the inner critic forms yesterday in the vacuum left by a parent’s lack of availability or as a way to please and how it then becomes unconsciously melded to us, until we do the inner work of uncovery and recovery.  We wouldn’t survive without this push to bring us through.  Many collapse in depression or inward turned anger and take their lives or end up with such a compromised auto immune system that all kinds of diseases can result.  Last night I was reading a post of someone who endured two terrible losses and ended up with fibromyalgia due to the complex feelings she struggled to express, process and understand.

I have always been a great believer in the soul which I see as a kind of deeply authentic internal witness that knows all about us.  I was drawn to the work of Carl Jung and Jungian therapists such as Thomas Moore, Robert Johnson, James Hillman and Marion Woodman in my early sobriety because they spoke of the importance of this soul and how its symptoms are cries for healing that may sometimes fall on the deaf ears of our false self who had to turn away or compromise.

I remember a few months back when I was beginning to open up to a lot of grief in therapy, Kat my therapist, said to me so wisely : “these are the tears of your true self.”  At the age of 54 trauma and my own defences have stolen from me so many life opportunities .  As I look back at past relationships I also see how I blame myself for wounds I was not conscious of.  My emotional hunger made me bond with inappropriate people far too early.  My emotional neglect meant I did not have strategies of self care.  And when I was in rampant addiction there was really no real me to show up to protect or be truely intimate even though my soul longed for this deep intimacy.

What I have realised is that for me to ever find such a form of intimacy, it is going to need to come from my own soul first.  After years of validation I needed my current therapist so desperately but I cannot tell you the amount of times my inner saboteur, critic and nay sayer has tried to get me to abort this last therapy.  I wonder why a part of me would fight something that helps me so much.

Anyway this morning I woke up soft.  I woke up just before dawn.  I made sure not to contract my muscles and to try to breathe deep into my belly as part of my pattern of trauma involves unconsciously holding my breathe.   I was trapped in the car in 1979 for a long time and had to be cut out.  I had a collapsed lung so it was hard to breathe and they were behind me trying to put on a mask.   I held my breathe in my family to put my own needs back and try to revolve around Mum to be seen.  I tried so hard to do everythign right.  Yesterday as I was crying with Kat in therapy I heard a deep inner voice say : “you better get everything right and perfect, or there will be hell to pay.”  Part of my own defence and ancestral defence is to try to make order out of chaos.  I know often in adult children of alcoholics meetings I would hear how this reaction was a response to the chaos of a parent’s addiction.  In our family the addiction was my great great grandfather’s,  My grandmother and mother carried both the trauma imprints and reactive imprints.  With my Neptune in Scorpio in the third house I know it is my fate to bring awareness to all of this so I can free myself but first I have to see it and realise that maybe such deep rooted patterns are not always easy to change.  I need to have patience with myself and practice self compassion while still trying to set limits and boundaries of self care so I am not driven all the time by the emptiness of my childhood neglect.  Only self care will help in this situation.  A false self develops as a survival strategy and it takes time to release it.  I am engaged on this process.

I have a lovely book on the soul by Deepak Chopra that he wrote as a response to the 9/11 attacks called The Deeper Wound : Recovering The Soul From Fear and Suffering that I rediscovered earlier this year.  In it there are 100 poweruful meditations with a core saying to help us get in touch with our souls, that soft wise inner part of us that just sees and knows beyond all the fears, insecurities and strategies of the false self or wounded ego.

I am making a practice of letting these meditations soak in as a kind of healing balm when I am forced to push or fight something it may be better to open up and surrender to.  I don’t doubt my soul knows what is required to embrace my fractures.  I just have to trust and stay open and soft enough to let that healing in while staying strong and setting boundaries for good self care.

Combatting the “leprosy of mental illnesses”.

I have never been diagnosed with Borderline Personality Disorder by a professional.  My current therapist doesn’t use these kind of diagnoses and often tells me we are all on the borderline spectrum somewhere.  However I identify with several of the core symptoms and the difficulty feeling a secure sense of self, as well as being hyper-reactive to triggers of invalidation or abandonment due to the prevalence of these kind of traumas in my young and adolescent life.

I have intense compassion for those bloggers here and anyone who suffers from BPD which means I am always happy when I come across something that sheds light on one of the most stigmatising of mental illnesses and has been called “the leprosy of mental illnesses” by mental health professionals who themselves are often not able to tolerate the full spectrum of behaviours of the disorder if they don`t have strong understanding and therapeutic framework.

Today I found the book Beyond Borderline : True Stories of Recovery from Borderline Personality Disorder  in my local bookshop and was moved to tears well before I reached page 10.

Beyond

The following statistics enlightened me further to its widespread prevalence.

  1. More than 14 million Americans have the disorder making it more common than Bi Polar Disorder and Schizophrenia combined.
  2. 40 percent of people diagnosed as Bi Polar are, in fact Borderline.
  3. There is a inheritability factor of about 67 percent in BPD.
  4. 10 percent of sufferers of the disorder end up taking their lives.

Treatment and recovery from the disorder demands the establishment of a strong bond with a therapist who can help to contain the sufferer`s working through of complex abandonment and trauma issues that can lay hidden for years.   It demands also that the sufferer come to understand perceptual distortions which come to characterise the illness and function to split off pain and may block healing helping them to tolerate and de-escalate painful emotions and emotional triggers.

The book contains 24 personal stories from sufferers and sheds so much light on the illness.   These are people who have gone to the depths of hell, pain and terror that many will never know making us cognisant of the full register of emotional pain that underlies a condition that often functions to keep the sufferer trapped in the most terrilble emotional isolation.

The experiences shared,  show that BPD is a disorder that can be recovered from, if sufferers are willing to do the work and move towards psychological understanding that involves navigation, rather than splitting off of pain.   I highly recommend the book not only to those who suffer but those who seek to understand and in seeking that understanding will help us to address the stigma of a condition that so badly needs our empathy, insight and compassion.