Lucid dreaming
By Jimmy Henderson
When dreaming, one enters a state of consciousness in which the whole scenario is subtle, flowing and flexible. Here, your own thoughts, ideas and emotions can shape the energy of the mind into symbolic images and forms.
With the right training, you can also learn to consciously enter and control your own dreams. These are called lucid dreams. And having the same characteristics as all dreams, would also be fluid and open to incoming impressions.
Working within the dimension of your dreams is an extremely important exercise, even more so than imagery, as it requires a very high level of consciousness, intention and will–power and also introduces you to the idea of being able to change your perception of reality. During this kind of dream-work you are actually directly engaging your subconscious mind and with practice, can learn to merge it with your normal consciousness. This bridging of the gap between subconscious and conscious processes opens the path for the inflow of consciousness from your higher self. Lucid dreams are very powerful in this way, in that they can bring you closer to your true spiritual self and the ultimate reality of the Divine Mind.
You may recall from previous articles that your subconscious mind and body responds to a recreated situation (imagery) in the same way as it would to a real-life situation. This applies to dreaming as well. The difference is now that you are actually able to control the dream and shift and change the images and the entire scenario to suit yourself. And as with imagery, can set up situations which can result in self-development and growth.
The preparation
When planning to work with lucid dreaming, the idea is to prepare your mind beforehand for a number of days by practicing a degree of self-discipline. By programming your mind with affirmations and intentions, your subconscious mind will hopefully, after a few days, present you with a moment or two during a dream when you partially wake up and realise that you are dreaming. During that time, you have about a second to open a doorway by making a conscious statement of intent and a decision to enter and control the dream. This ability comes gradually and in stages. Initially you will only have a very low level of awareness and for very brief periods, but with persistence, the skill can be improved.
I have formulated a step-by-step exercise for you to apply in order to begin lucid dreaming. It is best to attempt this immediately after waking in the morning or during a light sleep such as an afternoon snooze or nap, as it is more difficult to cultivate moments of awareness during deep sleep, when one has had a heavy meal, or is exhausted.
A step-by-step process
• Begin a period of preparation in which you use affirmations and intentions to communicate your readiness to engage in lucid dreaming, to your subconscious mind which acts as an inner guardian for your dream-consciousness
• Set intentions to note very specific visual cues in your dreams which will lead to moments of awareness. For example, use the statement ‘When I see my hands (in my dream) I will realise that I am dreaming’ (Casteneda,1993)
• Attempt to cultivate brief moments of partial awareness during your dreaming into which you can introduce a conscious thought. For example, ‘Hey, I’m dreaming’, ‘I am aware’ or ‘I can do something’
• Act immediately on this one thought by initiating some action in your dream, no matter how small or insignificant. For example, if you are dreaming you are walking along the road and have a brief moment of awareness, consciously stop and touch something
• Try to find the consciousness to create a more powerful thought such as ‘I am dreaming’ and then consciously participate in the ongoing drama for a longer period of time
• The ideal is to eventually take control of the dream and be able to completely restructure its activities as a means of self-empowerment. For example, introducing and opening a door which represents access to a higher level of consciousness
• Over time this will radically increase your will-power and intention as well as introducing you to new dimensions of consciousness
• You will find that you soon begin to lose control of the dream as your energy wanes.
In this case, it is advisable to end the dream by consciously setting the intention to
wake up
Controlling the dream
As I said, once you have achieved a measure of awareness, glance around in the dream for opportunities to alter the scene in some way. You will see how the scene shifts with each new decision or intention as you begin to exercise real choices, with each change bringing about a heightened consciousness and increased feelings of confidence. However, as your conscious-ness increases, the dream will become more real and you may experience powerful emotions.
As this is actually an exercise in consciousness, the images will all be symbolic in some way. For example, when interacting with archetypal figures in the dream, their strength and power will usually be suggested by their attributes such as height and build. In this regard, it may be useful to consult the sections on symbolism and dream-recall in my previous book ‘Multi-Dimensional Thinking’ (Kima Global, 2007).
At this level of mental functioning, where you have advanced your consciousness to the point of having some control over your dreams, a lucid dream can offer some real opportunities for growth, such using the power of your intention to change the scene or to de-construct the dream altogether, leaving you only with an interplay of light and colour.
However, it requires huge amounts of effort to initiate major shifts to your dream-perception and you will soon begin to notice how your consciousness and clarity decreases as your energy becomes depleted and the scene returns to normal once again. It can therefore also be a useful exercise for increasing your psychic energy.
Once you have attained a certain level of conscious awareness in your lucid dream, it becomes an open visual field and you will be able to interact fully with your subconscious and even with spirit guides and angelic beings of light which are also able to enter your dream.
Jimmy Henderson a well-known metaphysical teacher and regular radio talk show guest. He is the author of a number of articles as well as a self-help book entitled ‘Multi-Dimensional Thinking’ which is available at most bookshops. He is also a facilitator for Metavarsity and based in Durban
www.jimmyhendersonbooks.blogspot.com
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
Thursday, September 16, 2010
Friday, September 10, 2010
Our inner voice or intuition
‘Truth lies hidden in subtle clues which are only made known to us during rare moments of revelation, realisation or intuition for which we are often unable to find words, or even to understand in terms of our day to day experience. Such perfect knowledge can only be revealed in the beauty of a desert flower, the passing whispers of the wind, a fleeting impression in a forest glade, a feeling which suddenly comes over us, or even in the content of our dreams, much of which we usually choose to ignore.’
Jimmy Henderson (Multi-Dimensional Thinking, 2007)
Many names have been given to our inner voice, which include a ‘sixth sense’, ‘intuition’ or ‘gut’ feelings. This idea of an inner guiding voice is not exclusive to metaphysics and may also find resonance in religious circles in the form of divine guidance or warnings from guardian angels. There is no doubt that this faculty exists, as it is even acknowledged in psychology in a slightly different form as ‘insight’ or an ‘immediate understanding’. It has been said that this sixth sense is highly developed in animals, and it is not difficult to imagine the power that it may bring into our own lives if it can be fully unfolded.
This inner guidance or ‘voice’ usually takes on the form of uncomfortable sensations, impressions or feelings associated with a particular situation which involves a threat to our physical, emotional or psychological well-being. Unfortunately, we often choose to ignore these promptings, as they are fleeting and usually felt rather than understood, having to pass through the content of our minds and being mediated by our inner symbolic processes. In some people the faculty of interpreting incoming cues and messages in the form of actual words (thoughts and ideas), is fully developed. However, for most of us, this skill has to be cultivated over time.
In some cases our ‘inner voice’ can sound quite familiar. The reason for this being that it is usually our own voice being ‘superimposed’ by our subconscious mind, that part of our consciousness which lies just below the surface of our day-to-day thinking and is responsible for our involuntary functions such as breathing, healing and heartbeat.
This ability of our subconscious mind to detect and respond to external cues and threats is well-documented in metaphysical texts and can also be demonstrated during hypnosis. However, in order for our inner voice to be heard, there are a number of important prerequisites. For example, our minds first have to be open to the idea of inner guidance and reasonably clear and quiet, as the promptings are very subtle and can easily be lost in the clutter of our daily thoughts. This can usually be achieved and enhanced through the practice of meditation.
Second, we need to have established a reasonable relationship of trust with our subconscious mind in order to secure its cooperation. This occurs over time during communication with our subconscious by constantly repeating affirmations such as ‘I am open to my inner voice / intuition’, or by setting intentions such as ‘I now open my mind to receive inner guidance’ (once only).
Finally, we should at least have some insight into our own symbolic processes (the set of personal symbols and meanings which we have built up from our experiences). This is necessary in order to interpret and extract the true meaning of the sensation, image or message. This level of self-insight is normally achieved through dream-work (learning to interpret our dreams and symbolism) and the practice of visualisation (imagery).
The process
We can all prepare ourselves for inner guidance and to hear our inner voice by following a few simple steps. Decide on a question beforehand, for example, ‘What am I to do in this situation?’ Relax your body and mind until it is completely quiet and free of thought. Focus on your breathing, this will help. Whilst in this relaxed state, pose your question simply, clearly and unambiguously. Continue to keep your mind relaxed for at least a minute and wait patiently for a sudden thought, image, impression or feeling to spontaneously present itself. In the early stages you may think this is only your imagination, but remember that your thinking has been stilled and this thought is therefore coming from your subconscious mind. Always acknowledge it as real.
A true inner message is short, immediate, sharp and precise. There is no thinking involved. It will also be fleeting and transient and one has to be quick in acknowledging it. You may also see the flash of an image or experience a sudden impression or feeling which relates to the problem highlighted in your question. This will have to be interpreted in terms of an understanding of your personal symbols within the context of the present situation.
By acknowledging your inner voice and accepting intuitive thoughts with a sense of gratitude, you will soon begin to cement the relationship of trust with your subconscious mind. Once you have established this relationship, communications will flow more easily and freely. Do not be disillusioned if you are not successful at first. This process could take a while to perfect.
Also bear in mind that this particular process does not exclude the possibility that the guidance could also be coming from a higher spiritual level and is merely being channeled through your subconscious processes.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
Jimmy Henderson (Multi-Dimensional Thinking, 2007)
Many names have been given to our inner voice, which include a ‘sixth sense’, ‘intuition’ or ‘gut’ feelings. This idea of an inner guiding voice is not exclusive to metaphysics and may also find resonance in religious circles in the form of divine guidance or warnings from guardian angels. There is no doubt that this faculty exists, as it is even acknowledged in psychology in a slightly different form as ‘insight’ or an ‘immediate understanding’. It has been said that this sixth sense is highly developed in animals, and it is not difficult to imagine the power that it may bring into our own lives if it can be fully unfolded.
This inner guidance or ‘voice’ usually takes on the form of uncomfortable sensations, impressions or feelings associated with a particular situation which involves a threat to our physical, emotional or psychological well-being. Unfortunately, we often choose to ignore these promptings, as they are fleeting and usually felt rather than understood, having to pass through the content of our minds and being mediated by our inner symbolic processes. In some people the faculty of interpreting incoming cues and messages in the form of actual words (thoughts and ideas), is fully developed. However, for most of us, this skill has to be cultivated over time.
In some cases our ‘inner voice’ can sound quite familiar. The reason for this being that it is usually our own voice being ‘superimposed’ by our subconscious mind, that part of our consciousness which lies just below the surface of our day-to-day thinking and is responsible for our involuntary functions such as breathing, healing and heartbeat.
This ability of our subconscious mind to detect and respond to external cues and threats is well-documented in metaphysical texts and can also be demonstrated during hypnosis. However, in order for our inner voice to be heard, there are a number of important prerequisites. For example, our minds first have to be open to the idea of inner guidance and reasonably clear and quiet, as the promptings are very subtle and can easily be lost in the clutter of our daily thoughts. This can usually be achieved and enhanced through the practice of meditation.
Second, we need to have established a reasonable relationship of trust with our subconscious mind in order to secure its cooperation. This occurs over time during communication with our subconscious by constantly repeating affirmations such as ‘I am open to my inner voice / intuition’, or by setting intentions such as ‘I now open my mind to receive inner guidance’ (once only).
Finally, we should at least have some insight into our own symbolic processes (the set of personal symbols and meanings which we have built up from our experiences). This is necessary in order to interpret and extract the true meaning of the sensation, image or message. This level of self-insight is normally achieved through dream-work (learning to interpret our dreams and symbolism) and the practice of visualisation (imagery).
The process
We can all prepare ourselves for inner guidance and to hear our inner voice by following a few simple steps. Decide on a question beforehand, for example, ‘What am I to do in this situation?’ Relax your body and mind until it is completely quiet and free of thought. Focus on your breathing, this will help. Whilst in this relaxed state, pose your question simply, clearly and unambiguously. Continue to keep your mind relaxed for at least a minute and wait patiently for a sudden thought, image, impression or feeling to spontaneously present itself. In the early stages you may think this is only your imagination, but remember that your thinking has been stilled and this thought is therefore coming from your subconscious mind. Always acknowledge it as real.
A true inner message is short, immediate, sharp and precise. There is no thinking involved. It will also be fleeting and transient and one has to be quick in acknowledging it. You may also see the flash of an image or experience a sudden impression or feeling which relates to the problem highlighted in your question. This will have to be interpreted in terms of an understanding of your personal symbols within the context of the present situation.
By acknowledging your inner voice and accepting intuitive thoughts with a sense of gratitude, you will soon begin to cement the relationship of trust with your subconscious mind. Once you have established this relationship, communications will flow more easily and freely. Do not be disillusioned if you are not successful at first. This process could take a while to perfect.
Also bear in mind that this particular process does not exclude the possibility that the guidance could also be coming from a higher spiritual level and is merely being channeled through your subconscious processes.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
Monday, August 23, 2010
Religion and evolution
By Jimmy Henderson
The whole idea of evolution has always been a contentious issue between religionists and scientists. Yet the evolution of the human being also links up with the idea of spiritual evolution. For instance, everything seems to point to the fact that the universe is geared towards growth and that in terms of human development this evolutionary process usually takes place naturally as the result of our day-to-day learning and growth experiences. But does this growth and development necessarily imply that we have descended from apes?
Even from a scientific viewpoint, there are major problems in trying to prove that we descended from apes. For instance, there are clear genetic distinctions between apes and humans. And from a common-sense point of view, if apes have evolved into humans, why are apes still around today? The fact that they (the apes) have been reproducing offspring for millions of years, suggests that the gene patterns of apes and humans have been separate since the beginning.
Second, the offering of a few bones as a missing link from the past does not really provide proof of an entire species of what should have been millions of individuals. Ape-men (half-ape, half-man) are presently simply nowhere to be seen, and at least some of them should still be around if all apes were in the process of slowly evolving into men.
However, does this support the religious argument that evolution did not take place at all, or is this whole process simply misunderstood? I believe the latter is true. For instance, from the standpoint of reason, we will still need to concede that even scientific or logical arguments that we have not evolved from apes does not necessarily imply that we were created in our current form, although this seems to be the most popular religious argument. Even over a relatively short period of a few centuries, our bodies have changed and certainly our mental and scientific thinking abilities have improved exponentially, so there does appear to be a rapid process of development taking place.
Perhaps the key to reconciling science with religion with regard to the theory of evolution lies with human psychology. For instance, the emergence of a distinct individual personality in a sentient being can logically only take place when there is a degree of self-awareness. This suggests that self -consciousness can only emerge in an individual when the particular structure is sufficiently complex to receive it. This supports the idea that early man may have existed in some primitive form or another, but did not become a distinct personality until his body and nervous system had evolved to a point where it could sustain self-awareness, at which point he became a ‘living soul’ (Gen. 2:7). Also, much of the Bible is written using metaphors and parables and it is quite possible that the 6 days mentioned in Holy Scriptures is a metaphor for 6 periods or stages of development. (The Bible does say that to God, a day is like a thousand years) (2 Peter 3:8). And that the spirit (breath) of God may only have entered the human body when it was ready and sufficiently complex to achieve self-awareness (following a period of evolution) Scriptures are not clear on exactly when and how long it took for the spirit to enter the body and for man to become a living soul. (Gen 2:7).
The metaphor of the ‘Divine Mind’
‘We exist in the Divine Mind as mental patterns or forms. And what we experience as separation from God is only the result of a loss of consciousness’.
J. Henderson
Many older religious and philosophical texts have likened the creator to a universal Divine Intelligence or ‘Mind’. This can be seen as a metaphor for a state of Being and existence which even now, we do not fully comprehend. This idea of a single Intelligence permeating the universe, from which we derive our own consciousness, links up with recent research into quantum physics as well as recent approaches in cognitive psychology which suggest that our sense of reality is actually composed of subjective experiences taking place in our consciousness. Within this framework, the ‘Divine Mind’ would not actually create reality as we see or know it, but rather a ‘situation’, which we interpret as real in terms of our own symbolic processes.
‘As above so below’
Hermes Trismegistus
Our view of reality
The metaphor of a Divine mind has huge implications for our understanding of reality as well as of ourselves and our true role and purpose in the universe. To explain this further, I will use an example based on the functioning of our own minds. We already know that we, as human beings, can create complex visual images using our faculty of imagery and our imagination. With practice, these images can be very real, three-dimensional and have a powerful effect on our bodies and unconscious minds. This can be seen in our bodies’ responses to dreams or nightmares. Now imagine a universal Divine Mind or Intelligence able to create and sustain elemental forms and images so powerful they assume a tangible quality in our minds.
What are we, if not consciousness?
This leads us to the question of our existence, role and purpose within such a metaphorical ‘Divine Mind’. Once again, let us relate this metaphor to the present structure and processing of our own minds. The famous psychologist Dr.George Kelly developed a theory in which our mind and thinking is seen as being organised into ‘personal constructs’ or mental representations of the world based on all our past experiences and memories. He showed that this ‘internal packaging’ of the mind into different images, thoughts and ideas, is every efficient, in that it actually speeds up and improves mental processing. He also showed that these ‘constructs’ are dynamic and actually grow and develop, becoming more complex over time.
If we relate this research to the idea of a universal ‘divine mind’, it suggests that our own individual personalities and minds could, in a similar way, be viewed as ‘constructs’ of a single, superior, universal or divine consciousness. Our human actions, experiences, thoughts and emotions would then provide the structure, content and form to this universal consciousness.
Archetypal images
However, it does not end there. As I said earlier, ‘constructs’ can also take the form of images, which represent the content of the mind in which they occur. And religious texts have always stated unequivocally that we, as human beings, are created in the image of God (Genesis 1:26). Perhaps this can now make more sense when viewed within the framework of us being constructs or archetypes of the universal Divine Mind. Archetypes also occur naturally within our own minds. These can be described as clusters or patterns of unresolved drives, thoughts, emotions or aspects of our psyche which form sub-personalities and appear to have a life of their own. Well known examples of archetypes are our ‘inner child’, the ‘parent’, the ‘victim’, the ‘aggressor’ or the ‘hero’.
If we accept ourselves as self-conscious archetypes of a single universal Divine Mind and Consciousness, it becomes easier to understand how we could exist as an ‘image’, simply by being able to embody and reflect this consciousness to various degrees.
What is particularly interesting is that if we extend this idea, we can also see how other powerful archetypes could exist and function independently of ourselves, having also evolved within the universal ‘whole’ or ‘collective unconscious’, as Carl Jung describes it. In fact, in terms of this metaphor, all forms of life and consciousness, including ourselves and other celestial beings such as angels or archangels, could be viewed as archetypal images within the Divine Mind or Intelligence, expressing aspects of this transcendent personality to various degrees and all being part of one great plan of divine evolution or unfoldment.
The metaphor of the dream
Finally, this metaphor is also very useful in explaining what is meant when some esoteric writers refer to the world as one of illusion, delusion or a dream. We can all dream and there is no logical reason why a universal Divine Mind would not be able to dream as well. In terms of this ‘metaphor within a metaphor’ (the dream within the Universal Mind), every situation and event would be very real to us (such as is experienced during a particularly bad dream). However, as with a dream, these experiences would ultimately exist only in consciousness. The fact that we all share these same experiences (a shared dream) would suggest that we all form an integral part of this universal Divine Mind as well as the dream, and would explain why we can never view ourselves as separate from God.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity and based in KZ Natal.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
By Jimmy Henderson
The whole idea of evolution has always been a contentious issue between religionists and scientists. Yet the evolution of the human being also links up with the idea of spiritual evolution. For instance, everything seems to point to the fact that the universe is geared towards growth and that in terms of human development this evolutionary process usually takes place naturally as the result of our day-to-day learning and growth experiences. But does this growth and development necessarily imply that we have descended from apes?
Even from a scientific viewpoint, there are major problems in trying to prove that we descended from apes. For instance, there are clear genetic distinctions between apes and humans. And from a common-sense point of view, if apes have evolved into humans, why are apes still around today? The fact that they (the apes) have been reproducing offspring for millions of years, suggests that the gene patterns of apes and humans have been separate since the beginning.
Second, the offering of a few bones as a missing link from the past does not really provide proof of an entire species of what should have been millions of individuals. Ape-men (half-ape, half-man) are presently simply nowhere to be seen, and at least some of them should still be around if all apes were in the process of slowly evolving into men.
However, does this support the religious argument that evolution did not take place at all, or is this whole process simply misunderstood? I believe the latter is true. For instance, from the standpoint of reason, we will still need to concede that even scientific or logical arguments that we have not evolved from apes does not necessarily imply that we were created in our current form, although this seems to be the most popular religious argument. Even over a relatively short period of a few centuries, our bodies have changed and certainly our mental and scientific thinking abilities have improved exponentially, so there does appear to be a rapid process of development taking place.
Perhaps the key to reconciling science with religion with regard to the theory of evolution lies with human psychology. For instance, the emergence of a distinct individual personality in a sentient being can logically only take place when there is a degree of self-awareness. This suggests that self -consciousness can only emerge in an individual when the particular structure is sufficiently complex to receive it. This supports the idea that early man may have existed in some primitive form or another, but did not become a distinct personality until his body and nervous system had evolved to a point where it could sustain self-awareness, at which point he became a ‘living soul’ (Gen. 2:7). Also, much of the Bible is written using metaphors and parables and it is quite possible that the 6 days mentioned in Holy Scriptures is a metaphor for 6 periods or stages of development. (The Bible does say that to God, a day is like a thousand years) (2 Peter 3:8). And that the spirit (breath) of God may only have entered the human body when it was ready and sufficiently complex to achieve self-awareness (following a period of evolution) Scriptures are not clear on exactly when and how long it took for the spirit to enter the body and for man to become a living soul. (Gen 2:7).
The metaphor of the ‘Divine Mind’
‘We exist in the Divine Mind as mental patterns or forms. And what we experience as separation from God is only the result of a loss of consciousness’.
J. Henderson
Many older religious and philosophical texts have likened the creator to a universal Divine Intelligence or ‘Mind’. This can be seen as a metaphor for a state of Being and existence which even now, we do not fully comprehend. This idea of a single Intelligence permeating the universe, from which we derive our own consciousness, links up with recent research into quantum physics as well as recent approaches in cognitive psychology which suggest that our sense of reality is actually composed of subjective experiences taking place in our consciousness. Within this framework, the ‘Divine Mind’ would not actually create reality as we see or know it, but rather a ‘situation’, which we interpret as real in terms of our own symbolic processes.
‘As above so below’
Hermes Trismegistus
Our view of reality
The metaphor of a Divine mind has huge implications for our understanding of reality as well as of ourselves and our true role and purpose in the universe. To explain this further, I will use an example based on the functioning of our own minds. We already know that we, as human beings, can create complex visual images using our faculty of imagery and our imagination. With practice, these images can be very real, three-dimensional and have a powerful effect on our bodies and unconscious minds. This can be seen in our bodies’ responses to dreams or nightmares. Now imagine a universal Divine Mind or Intelligence able to create and sustain elemental forms and images so powerful they assume a tangible quality in our minds.
What are we, if not consciousness?
This leads us to the question of our existence, role and purpose within such a metaphorical ‘Divine Mind’. Once again, let us relate this metaphor to the present structure and processing of our own minds. The famous psychologist Dr.George Kelly developed a theory in which our mind and thinking is seen as being organised into ‘personal constructs’ or mental representations of the world based on all our past experiences and memories. He showed that this ‘internal packaging’ of the mind into different images, thoughts and ideas, is every efficient, in that it actually speeds up and improves mental processing. He also showed that these ‘constructs’ are dynamic and actually grow and develop, becoming more complex over time.
If we relate this research to the idea of a universal ‘divine mind’, it suggests that our own individual personalities and minds could, in a similar way, be viewed as ‘constructs’ of a single, superior, universal or divine consciousness. Our human actions, experiences, thoughts and emotions would then provide the structure, content and form to this universal consciousness.
Archetypal images
However, it does not end there. As I said earlier, ‘constructs’ can also take the form of images, which represent the content of the mind in which they occur. And religious texts have always stated unequivocally that we, as human beings, are created in the image of God (Genesis 1:26). Perhaps this can now make more sense when viewed within the framework of us being constructs or archetypes of the universal Divine Mind. Archetypes also occur naturally within our own minds. These can be described as clusters or patterns of unresolved drives, thoughts, emotions or aspects of our psyche which form sub-personalities and appear to have a life of their own. Well known examples of archetypes are our ‘inner child’, the ‘parent’, the ‘victim’, the ‘aggressor’ or the ‘hero’.
If we accept ourselves as self-conscious archetypes of a single universal Divine Mind and Consciousness, it becomes easier to understand how we could exist as an ‘image’, simply by being able to embody and reflect this consciousness to various degrees.
What is particularly interesting is that if we extend this idea, we can also see how other powerful archetypes could exist and function independently of ourselves, having also evolved within the universal ‘whole’ or ‘collective unconscious’, as Carl Jung describes it. In fact, in terms of this metaphor, all forms of life and consciousness, including ourselves and other celestial beings such as angels or archangels, could be viewed as archetypal images within the Divine Mind or Intelligence, expressing aspects of this transcendent personality to various degrees and all being part of one great plan of divine evolution or unfoldment.
The metaphor of the dream
Finally, this metaphor is also very useful in explaining what is meant when some esoteric writers refer to the world as one of illusion, delusion or a dream. We can all dream and there is no logical reason why a universal Divine Mind would not be able to dream as well. In terms of this ‘metaphor within a metaphor’ (the dream within the Universal Mind), every situation and event would be very real to us (such as is experienced during a particularly bad dream). However, as with a dream, these experiences would ultimately exist only in consciousness. The fact that we all share these same experiences (a shared dream) would suggest that we all form an integral part of this universal Divine Mind as well as the dream, and would explain why we can never view ourselves as separate from God.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity and based in KZ Natal.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
Tuesday, August 17, 2010
The evolution of consciousness
The Evolution of Consciousness
By Jimmy Henderson
‘Consciousness, like the universe, is ever expanding, moving outwards to fill the framework of all possibilities’
J. Henderson
The evolution of the human consciousness is merely another way of describing the process of spiritual evolution or the unfoldment of our souls or true spiritual selves through the different levels of so-called physical reality. Everything seems to point to the fact that the universe is geared towards growth and that in terms of human development this evolutionary process usually takes place naturally as the result of our day-to-day learning and growth experiences. However, as metaphysicians, we also know that the process can be speeded up through more fully conscious living and a daily commitment to self-development which usually occurs with religious, spiritual or metaphysical practices. These evolutionary processes can also be assisted by an association with higher forms of life and consciousness such as celestial beings and spiritual masters. For example, we know that the more we interact with, and stimulate children intellectually, the quicker they develop the necessary life and learning skills.
This whole idea of evolution has always been a contentious issue usually involving religionists versus scientists. However, even within metaphysics itself, many still do not fully understand the principles involved in the migration of the soul (or consciousness) through the animal, vegetable and mineral kingdoms. And this is often purely due to conceptual confusion and semantics. For example, does the idea of our consciousness entering the material world and passing through an evolutionary process of unfoldment really imply that at some stage we were a specific animal or insect, a vegetable such as a carrot or even a stone lying somewhere on a beach? To some people this seems unimaginable and even absurd, so perhaps the basic principles have not been clearly explained.
For instance, we need to first understand that the process taking place on this plane is not the spiritual self evolving but rather a gradual transmigration of a soul consciousness through increasingly complex physical structures in order to be able to more perfectly express its essential nature, which is, in fact, a part of God-Consciousness.
Second, individuation (or the emergence of a distinct individual personality), can logically only take place when there is at least a degree of self-awareness. This suggests that during the earlier stages of unfoldment, the soul consciousness is more likely to be submerged in a group or collective consciousness to emerge only later as an individual when the particular structure is sufficiently complex to receive it. In other words, even as early man may have existed in some primitive form or another, he did not become a distinct personality until his body and nervous system had evolved to a point where it could sustain self-awareness, at which point he became a ‘living soul’ (Gen. 2:7). (This answers the question as to how evolution and creationism can be reconciled).
This idea of group and collective consciousness is supported by research on the coordinated movements of animals such as schools of fish and flocks of birds (group consciousness) and the ‘connected’ and co-coordinated actions of bees and ants (collective consciousness). However, the antics, intelligence and emotion displayed by higher animals such as dolphins, apes and even some dogs and cats do suggest a distinct personality, so perhaps at that level of consciousness soul individuation is beginning to take place.
To conclude therefore, it is more logical to assume that on lower levels of consciousness, namely that of the minerals, plants, insects and even most animals, we are dealing with an embryonic group or collective consciousness through which the distinct spiritual personalities of our souls are merely passing and it would be wrong to say that any one of us was ever a specific vegetable or a fruit on the table, as opponents of the principle of the evolution of the soul or consciousness have laughingly challenged.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
By Jimmy Henderson
‘Consciousness, like the universe, is ever expanding, moving outwards to fill the framework of all possibilities’
J. Henderson
The evolution of the human consciousness is merely another way of describing the process of spiritual evolution or the unfoldment of our souls or true spiritual selves through the different levels of so-called physical reality. Everything seems to point to the fact that the universe is geared towards growth and that in terms of human development this evolutionary process usually takes place naturally as the result of our day-to-day learning and growth experiences. However, as metaphysicians, we also know that the process can be speeded up through more fully conscious living and a daily commitment to self-development which usually occurs with religious, spiritual or metaphysical practices. These evolutionary processes can also be assisted by an association with higher forms of life and consciousness such as celestial beings and spiritual masters. For example, we know that the more we interact with, and stimulate children intellectually, the quicker they develop the necessary life and learning skills.
This whole idea of evolution has always been a contentious issue usually involving religionists versus scientists. However, even within metaphysics itself, many still do not fully understand the principles involved in the migration of the soul (or consciousness) through the animal, vegetable and mineral kingdoms. And this is often purely due to conceptual confusion and semantics. For example, does the idea of our consciousness entering the material world and passing through an evolutionary process of unfoldment really imply that at some stage we were a specific animal or insect, a vegetable such as a carrot or even a stone lying somewhere on a beach? To some people this seems unimaginable and even absurd, so perhaps the basic principles have not been clearly explained.
For instance, we need to first understand that the process taking place on this plane is not the spiritual self evolving but rather a gradual transmigration of a soul consciousness through increasingly complex physical structures in order to be able to more perfectly express its essential nature, which is, in fact, a part of God-Consciousness.
Second, individuation (or the emergence of a distinct individual personality), can logically only take place when there is at least a degree of self-awareness. This suggests that during the earlier stages of unfoldment, the soul consciousness is more likely to be submerged in a group or collective consciousness to emerge only later as an individual when the particular structure is sufficiently complex to receive it. In other words, even as early man may have existed in some primitive form or another, he did not become a distinct personality until his body and nervous system had evolved to a point where it could sustain self-awareness, at which point he became a ‘living soul’ (Gen. 2:7). (This answers the question as to how evolution and creationism can be reconciled).
This idea of group and collective consciousness is supported by research on the coordinated movements of animals such as schools of fish and flocks of birds (group consciousness) and the ‘connected’ and co-coordinated actions of bees and ants (collective consciousness). However, the antics, intelligence and emotion displayed by higher animals such as dolphins, apes and even some dogs and cats do suggest a distinct personality, so perhaps at that level of consciousness soul individuation is beginning to take place.
To conclude therefore, it is more logical to assume that on lower levels of consciousness, namely that of the minerals, plants, insects and even most animals, we are dealing with an embryonic group or collective consciousness through which the distinct spiritual personalities of our souls are merely passing and it would be wrong to say that any one of us was ever a specific vegetable or a fruit on the table, as opponents of the principle of the evolution of the soul or consciousness have laughingly challenged.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
Wednesday, August 11, 2010
Walking the labyrinth
Walking the labyrinth
By Jimmy Henderson
A labyrinth is a specially constructed pathway involving a series of twists and turns which generally leads to a central open area, linking up with a second pathway and eventually returning once again to the place of entry. Although it can be any shape, in practice, it is usually circular. In ancient times they were formed of mazelike patterns on the floors of medieval churches, intended perhaps to symbolize the tortuous journey of Christian pilgrims towards salvation. Labyrinths can be laid out using stones, mosaic or even clipped hedges.
Walking a labyrinth can result in profound inner spiritual experiences, as the twisting turns and patterns can be associated with the travelling, stops, changes in direction, entry through portals and into sacred chambers which occur during a real-life pilgrimage. The labyrinth therefore becomes a powerful metaphor for a symbolic inner journey which can be undertaken by anyone to obtain spiritual or intuitive guidance, as well as to receive impressions, feelings, thoughts, insights and images relating to different aspects of one’s life.
However, the spiritual impressions and shifts in consciousness taking place during the walk are very subtle. And in order to translate them into more tangible experiences, one has to engage the symbolic processes of the subconscious mind. This requires a prior working relationship which usually takes a few months to establish. However, sometimes even a brief period of preparation and meditation can be sufficient.
The preparation
The ideal is to engage in a walking meditation through the labyrinth, as our spiritual perception has to be heightened and the connection with our subconscious mind firmly established. This would require a brief period during which we relax and quiet our mind. The subtle spiritual impressions and subsequent promptings of our subconscious will not be heard through a mind which is cluttered and noisy. In this regard a simple meditation could be as follows:
Sit quietly and comfortably, close your eyes and begin to breathe to a count of one to four. Focus on nothing else but the counting (either aloud or in your mind). Breathe in 1,2,3,4, hold your breath, 1,2,3,4, breathe out 1,2,3,4, hold your breath 1,2,3,4, and breathe in 1,2,3,4, and so on. Carry on with the counting and breathing until your mind is free of all thought, completely quiet and you feel totally relaxed.
Once you have achieved this relaxed state of mind, you will need to direct your subconscious mind to the task at hand, that is, to translate the spiritual impressions into tangible experiences and to link your changes in direction and movements in the labyrinth to corresponding changes and shifts in your consciousness and perception. This requires either the use of affirmations or the setting of powerful intentions. In the case of affirmations, one could simply recite a prayer for assistance or repeat a phrase similar to the following; ‘I connect with my subconscious mind in order to receive spiritual impressions’. This would have to be repeated out loud (or mentally) at least three times. Second, another prayer or affirmation would be required to symbolically link the walk in the labyrinth to your own inner journey. For example, ‘I link my walk in the labyrinth to changes in my consciousness and perception (at least three times).
In the case of setting an intention, which is a statement that is said only once, but with absolute clarity, certainty and conviction, an appropriate phrase could be ‘I now connect with my subconscious mind in order to receive impressions and guidance’. A second affirmation to link the labyrinth to your own life and spiritual journey would be along the lines of ‘I now connect my movements in the labyrinth to my own inner journey’ (only once).
A more complex and comprehensive set of experiences could be obtained by setting your intention that the first part of the labyrinth will represent your past and unresolved issues, whilst the second half of the walk will indicate future possibilities (remembering that the future is not ‘set in stone’), but in most cases, this is not necessary.
Apart from these prayers, affirmations and intentions, I also recommend that before you begin the walk, you engage your faculty of creative visualisation. In other words, as you slowly move through the labyrinth in a meditative state, close your eyes from time to time and try to still see the patterns and pathways ahead in your imagination. This creates an opening or inner visual field for images (and impressions) to take form in your mind.
The process
Enter the labyrinth and start walking slowly and with mindfulness. Be very aware of subtle promptings. For instance, at certain times you may be prompted or moved to stop and reflect. It may seem as if you are suddenly frozen in that spot. During those moments try to detach and reflect on what you are sensing or feeling. It may be impressions, sensations or even images flickering in your consciousness as if it were a daydream. Try to make sense of these inner experiences in terms of your past or present life or spiritual situation. Apply any knowledge of symbolism or metaphors that you may have, as such images are often symbolic and may require interpretation.
During the walk you can also use a process of inner self-questioning. For instance, ‘What is the significance and association of this particular place in the labyrinth that I have suddenly been prompted to stop?’ Or ‘what is this feeling and what event in my life do I (symbolically) associate with this pattern, turn or corner?’ For example, you may have been prompting to pause at a sharp turn to the left. And you may be able to link this to a past turning point in your life. At this time, you may even recognise feelings and impressions associated with that earlier event. When you reach the central open area (corresponding to the inner chamber of your consciousness) wait awhile for any further guidance or information. Open your heart and feelings and ask yourself what these insights or impressions mean to you.
When you intuitively feel the moment is right, leave the central area and continue in the same contemplative manner, returning to the starting point. If you were unable to detach and reflect whilst walking the path of the labyrinth, make a mental record of any images, sensations, feelings or impressions for later interpretation when you have completed the exercise.
Once you leave the labyrinth always give thanks for the guidance and information you have been given. This establishes the correct state of mind and gratitude necessary for spiritual guidance.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
By Jimmy Henderson
A labyrinth is a specially constructed pathway involving a series of twists and turns which generally leads to a central open area, linking up with a second pathway and eventually returning once again to the place of entry. Although it can be any shape, in practice, it is usually circular. In ancient times they were formed of mazelike patterns on the floors of medieval churches, intended perhaps to symbolize the tortuous journey of Christian pilgrims towards salvation. Labyrinths can be laid out using stones, mosaic or even clipped hedges.
Walking a labyrinth can result in profound inner spiritual experiences, as the twisting turns and patterns can be associated with the travelling, stops, changes in direction, entry through portals and into sacred chambers which occur during a real-life pilgrimage. The labyrinth therefore becomes a powerful metaphor for a symbolic inner journey which can be undertaken by anyone to obtain spiritual or intuitive guidance, as well as to receive impressions, feelings, thoughts, insights and images relating to different aspects of one’s life.
However, the spiritual impressions and shifts in consciousness taking place during the walk are very subtle. And in order to translate them into more tangible experiences, one has to engage the symbolic processes of the subconscious mind. This requires a prior working relationship which usually takes a few months to establish. However, sometimes even a brief period of preparation and meditation can be sufficient.
The preparation
The ideal is to engage in a walking meditation through the labyrinth, as our spiritual perception has to be heightened and the connection with our subconscious mind firmly established. This would require a brief period during which we relax and quiet our mind. The subtle spiritual impressions and subsequent promptings of our subconscious will not be heard through a mind which is cluttered and noisy. In this regard a simple meditation could be as follows:
Sit quietly and comfortably, close your eyes and begin to breathe to a count of one to four. Focus on nothing else but the counting (either aloud or in your mind). Breathe in 1,2,3,4, hold your breath, 1,2,3,4, breathe out 1,2,3,4, hold your breath 1,2,3,4, and breathe in 1,2,3,4, and so on. Carry on with the counting and breathing until your mind is free of all thought, completely quiet and you feel totally relaxed.
Once you have achieved this relaxed state of mind, you will need to direct your subconscious mind to the task at hand, that is, to translate the spiritual impressions into tangible experiences and to link your changes in direction and movements in the labyrinth to corresponding changes and shifts in your consciousness and perception. This requires either the use of affirmations or the setting of powerful intentions. In the case of affirmations, one could simply recite a prayer for assistance or repeat a phrase similar to the following; ‘I connect with my subconscious mind in order to receive spiritual impressions’. This would have to be repeated out loud (or mentally) at least three times. Second, another prayer or affirmation would be required to symbolically link the walk in the labyrinth to your own inner journey. For example, ‘I link my walk in the labyrinth to changes in my consciousness and perception (at least three times).
In the case of setting an intention, which is a statement that is said only once, but with absolute clarity, certainty and conviction, an appropriate phrase could be ‘I now connect with my subconscious mind in order to receive impressions and guidance’. A second affirmation to link the labyrinth to your own life and spiritual journey would be along the lines of ‘I now connect my movements in the labyrinth to my own inner journey’ (only once).
A more complex and comprehensive set of experiences could be obtained by setting your intention that the first part of the labyrinth will represent your past and unresolved issues, whilst the second half of the walk will indicate future possibilities (remembering that the future is not ‘set in stone’), but in most cases, this is not necessary.
Apart from these prayers, affirmations and intentions, I also recommend that before you begin the walk, you engage your faculty of creative visualisation. In other words, as you slowly move through the labyrinth in a meditative state, close your eyes from time to time and try to still see the patterns and pathways ahead in your imagination. This creates an opening or inner visual field for images (and impressions) to take form in your mind.
The process
Enter the labyrinth and start walking slowly and with mindfulness. Be very aware of subtle promptings. For instance, at certain times you may be prompted or moved to stop and reflect. It may seem as if you are suddenly frozen in that spot. During those moments try to detach and reflect on what you are sensing or feeling. It may be impressions, sensations or even images flickering in your consciousness as if it were a daydream. Try to make sense of these inner experiences in terms of your past or present life or spiritual situation. Apply any knowledge of symbolism or metaphors that you may have, as such images are often symbolic and may require interpretation.
During the walk you can also use a process of inner self-questioning. For instance, ‘What is the significance and association of this particular place in the labyrinth that I have suddenly been prompted to stop?’ Or ‘what is this feeling and what event in my life do I (symbolically) associate with this pattern, turn or corner?’ For example, you may have been prompting to pause at a sharp turn to the left. And you may be able to link this to a past turning point in your life. At this time, you may even recognise feelings and impressions associated with that earlier event. When you reach the central open area (corresponding to the inner chamber of your consciousness) wait awhile for any further guidance or information. Open your heart and feelings and ask yourself what these insights or impressions mean to you.
When you intuitively feel the moment is right, leave the central area and continue in the same contemplative manner, returning to the starting point. If you were unable to detach and reflect whilst walking the path of the labyrinth, make a mental record of any images, sensations, feelings or impressions for later interpretation when you have completed the exercise.
Once you leave the labyrinth always give thanks for the guidance and information you have been given. This establishes the correct state of mind and gratitude necessary for spiritual guidance.
Jimmy Henderson is a metaphysical teacher and the author of a number of books and articles on self-development. His latest book ‘Multi-dimensional Thinking’ (Kima Global, 2007) is available at selected bookshops. He is also a facilitator with Metavarsity.
http://www.kimaglobal.co.za/cgi-bin/go.pl/author_books.html?author_name=Jimmy%20Henderson
www.jimmyhendersonbooks.blogspot.com
Sunday, August 8, 2010
Stress
Coping with stress
By Jimmy Henderson
Stress can be explained as a state of unpleasant tension in the body and mind caused by a person’s inability to cope with what is seen as a physical, emotional or psychological threat to his or her sense of well-being. In other words, becoming stressed involves a certain level of thinking as well as the belief that one is not competent to deal with the situation.
Any event or situation which takes place in everyday life can cause stress. For example, relationships, problems at work or at home or even finances. What is interesting is that we know from our everyday experience that a simple event such as a ‘fender-bender’ (car accident) can cause extreme stress to one person but not necessarily to another. And it is this personal interpretation (or perception) of the situation that is very important for follow-up counselling and therapy. This aspect of self-evaluation (which can also take place at a pre-conscious level) also means that one’s personal life, personality and culture all have a role to play in stress. For instance, the situation could be exaggerated by the memory of a similar unpleasant past experience or it may even not be a real threat at all, yet still produce the same stressful effect.
Research reveals that a little stress is necessary for people to perform at their best, for instance, it is normal for an athlete or competitor to be ‘hyped up’ before a race. So it is the actual severity and interpretation of the life-event as threatening and negative that results in the stress response. Let us now look at some of the factors influencing our response to a typical stressful experience and this will give us a clue as to how to control it.
Factors involved in stress
As I said earlier, a person’s response to any situation is influenced by a number of predisposing personal factors. For instance, some stress-related traits can be inherited from parents, such a low stress tolerance, higher than normal levels of anxiety or nervousness and chemical imbalances. Negative past experiences as a child could also play a role, resulting in a low self-esteem or poor self-image or inadequate coping, social or interpersonal skills. In other words, some people may simply not be mature enough to cope with a relatively ‘normal’ situation such as problems at work, a shortage of money, an argument with a friend or a break-up with a lover.
Unfortunately, our past family circumstances can also shape the present way we respond to difficult situations. If things at home are not what they should be, for instance, living in a home with a history of bad relationships, neglect, violence or substance abuse, we can already be experiencing a high level of stress. These domestic stressors and tensions then accumulate and affect our ability to cope with other stressful events in our lives. Some rather weak or ineffective ways of coping with problem situations can also be copied or ‘modelled’ by children, resulting later in adults who are unable to cope effectively with the normal challenges of life. On the other hand, a good family system, friends and community structures such as churches, temples, mosques and other welfare institutions can also provide much-needed support in times of a crisis. But not everyone has access to such a support base.
Research has shown that even the culture and society in which we are raised affect our responses and ability to manage stress. Work stress is quite common in a society which focuses on performance, the accumulation of riches and contains certain expectations or taboos which place undue pressure on men and women alike. Research has shown that even teenagers are subject to high levels of stress due to social problems, academic demands and high expectations. This is seen in the high rate of teenage suicide in SA. Even the media have been blamed to a certain extent for exposing us to violence and fuelling our insecurities during news broadcasts and certain types of advertising.
In some cases, religious beliefs and a stable value system can influence how we approach a particular problem and help to reduce stress. But then again, not everyone has such a system or is able to apply it effectively in their lives. In fact, some cultures do not even encourage soft interventions to reduce stress such as ongoing support and counselling, seeing it as a form of weakness (‘cowboys don’t cry’).
Stress symptoms
Severe stress can produces a variety of bodily symptoms and illnesses including chest pains, breathing problems (asthma), high blood pressure, increased heart-rate, palpitations, upset stomach and even lead to more serious issues such as panic attacks, chronic anxiety, depression and even suicide. One of its most notable effects is on our relationships, as the result of the withdrawal symptoms, increased irritability and low anger tolerance associated with stress. Research has shown a definite link between stress and aggression, leading to domestic violence and abuse.
With all this as a background, it is easy to see how any challenging life event could trigger a stress response. Apart from natural disasters, accidents, death, crime and violence, even everyday life-events such as separation, divorce, family instability and job-retrenchments can cause severe stress if we are unable to process and manage it effectively.
Coping with stress
The development of good coping mechanisms can help us to alleviate stress. In this regard, our own self-development is very important, as those with high self-esteem and a good self-image are less likely to ‘fall apart’ when confronted with a difficult situation. We have also seen the important role that our perceptions play in our experience of stress. For this reason, it is important to be able to remain positive, to recognise and to challenge any exaggerated and negative thoughts when they arise. If we carefully examine most situations, a solution can always be found, even though it may involve swallowing our pride and asking for help from others. Listing our priorities and having a clear plan of action will also help to reduce stress and return a measure of control.
In serious cases of stress, it may be advisable to seek help from medical or other therapeutic professionals. Drugs and tranquilizers can be effective in the short term but we actually need to learn to cope better, as new and challenging situations are simply part of life and will always arise from time to time. ‘Crutches’ such as pills and alcohol will certainly not solve the problem and will only give us temporarily relief. Counselling or psychotherapy is certainly better in the long term to deal with negative thinking, to change our thinking processes and to learn new interpersonal and coping skills. We may also have to be prepared to make lifestyle changes to adjust to new circumstances and reduce our stress, such as changing our job, consciously avoiding stressful situations, taking more holidays, pampering ourselves or finding pleasant distractions such as a new sport or hobby. By simply being more assertive and learning to say ‘no’ we can also reduce our workload and thus our stress levels.
Recently a number of novel and alternative measures have been found to be quite effective in managing day-to-day stress. For instance, meditation has great health benefits and aids in the relaxation of the brain. As a form of de-stressing, it brings about a temporary detachment from everyday issues and problems, allowing one’s mind to reset itself and has also been shown to produce a sense of mastery and control. This is especially true when it is conducted outside in the garden or in some natural setting. The presence of trees, flowers and even running water will greatly enhance our feelings of well-being and relaxation.
Meditation is based on sound psychological principles such as mental relaxation, mental creating and conscious mind control, which can bring about changes in one’s brainwave pattern and subsequent state of mind. In fact, it has become a recognised practice in some forms of therapy and is also finding acceptance in mainline religious and spiritual movements today.
The following exercise is a simple form of meditation to release stress which can be practiced at home or at the office. Sit quietly and comfortably, close your eyes and begin to breathe to a count of one to four. Focus on nothing else but the counting (either aloud or in your mind). Breathe in 1,2,3,4, hold your breath, 1,2,3,4, breathe out 1,2,3,4, hold your breath 1,2,3,4, breathe in 1,2,3,4, and so on.
Carry on with the counting and breathing until your mind is completely free of all thought, quiet and you feel totally relaxed. Try to meditate in this way for at least twenty seconds a few times each day.
Meditation can also be combined with visualisation or imagery to further help one to de-stress.
Visualisation or imagery is very useful for controlling stress and inducing a relaxed state of mind as well as being a very powerful means of self-empowerment. Research suggests that our subconscious mind cannot always differentiate between an inner (imagined) experience and an identical real-life situation. An example of this is the cold sweats and accelerated breathing and heart-rate we experience during a bad dream. We all have the power to create a mental picture of any scene or situation within our consciousness. And this has a similar effect on our body and subconscious mind to what would occur had we experienced this event in real-life. For this reason motivational speakers often encourage their audiences to visualise themselves achieving their goals or desired outcomes in order to develop confidence and a positive state of mind.
Simple imagery to reduce stress would therefore involve closing our eyes, relaxing our minds as if for meditation, and imagine being in a beautiful garden or scenic place. We need to involve all our senses and actually see, smell and touch the trees, bushes and flowers and even add movement by making the branches sway and the leaves flutter in the wind. Finally, we should see ourselves walking around and enjoying this garden or natural scene. A few minutes of this kind of exercise each day should bring about a relaxed state of mind and feelings of peace and tranquility as our bodies and subconscious minds respond to the imagery.
Jimmy Henderson is a trained trauma counsellor, metaphysical teacher and regular radio talk show guest and published author of a number of articles and a self-help book called ’Multi-Dimensional Thinking’, available at selected bookshops. He is currently busy with a research masters degree in psychology with Unisa. See his blog www.jimmyhendersonbooks.blogspot.com
References
Barlow, D.H.& Durand, V.M. (2002). Abnormal psychology: An integrated approach. (3rd ed.). Belmont : Wadsworth/Thompson Learning.
Coleman, J., Butcher, J., Carson, R. (Ed.)( 1984). Abnormal Psychology and Modern Life. N.J.: Scott, Foresman and company.
Brookdale Health Hydro [info@brookdale.co.za]
By Jimmy Henderson
Stress can be explained as a state of unpleasant tension in the body and mind caused by a person’s inability to cope with what is seen as a physical, emotional or psychological threat to his or her sense of well-being. In other words, becoming stressed involves a certain level of thinking as well as the belief that one is not competent to deal with the situation.
Any event or situation which takes place in everyday life can cause stress. For example, relationships, problems at work or at home or even finances. What is interesting is that we know from our everyday experience that a simple event such as a ‘fender-bender’ (car accident) can cause extreme stress to one person but not necessarily to another. And it is this personal interpretation (or perception) of the situation that is very important for follow-up counselling and therapy. This aspect of self-evaluation (which can also take place at a pre-conscious level) also means that one’s personal life, personality and culture all have a role to play in stress. For instance, the situation could be exaggerated by the memory of a similar unpleasant past experience or it may even not be a real threat at all, yet still produce the same stressful effect.
Research reveals that a little stress is necessary for people to perform at their best, for instance, it is normal for an athlete or competitor to be ‘hyped up’ before a race. So it is the actual severity and interpretation of the life-event as threatening and negative that results in the stress response. Let us now look at some of the factors influencing our response to a typical stressful experience and this will give us a clue as to how to control it.
Factors involved in stress
As I said earlier, a person’s response to any situation is influenced by a number of predisposing personal factors. For instance, some stress-related traits can be inherited from parents, such a low stress tolerance, higher than normal levels of anxiety or nervousness and chemical imbalances. Negative past experiences as a child could also play a role, resulting in a low self-esteem or poor self-image or inadequate coping, social or interpersonal skills. In other words, some people may simply not be mature enough to cope with a relatively ‘normal’ situation such as problems at work, a shortage of money, an argument with a friend or a break-up with a lover.
Unfortunately, our past family circumstances can also shape the present way we respond to difficult situations. If things at home are not what they should be, for instance, living in a home with a history of bad relationships, neglect, violence or substance abuse, we can already be experiencing a high level of stress. These domestic stressors and tensions then accumulate and affect our ability to cope with other stressful events in our lives. Some rather weak or ineffective ways of coping with problem situations can also be copied or ‘modelled’ by children, resulting later in adults who are unable to cope effectively with the normal challenges of life. On the other hand, a good family system, friends and community structures such as churches, temples, mosques and other welfare institutions can also provide much-needed support in times of a crisis. But not everyone has access to such a support base.
Research has shown that even the culture and society in which we are raised affect our responses and ability to manage stress. Work stress is quite common in a society which focuses on performance, the accumulation of riches and contains certain expectations or taboos which place undue pressure on men and women alike. Research has shown that even teenagers are subject to high levels of stress due to social problems, academic demands and high expectations. This is seen in the high rate of teenage suicide in SA. Even the media have been blamed to a certain extent for exposing us to violence and fuelling our insecurities during news broadcasts and certain types of advertising.
In some cases, religious beliefs and a stable value system can influence how we approach a particular problem and help to reduce stress. But then again, not everyone has such a system or is able to apply it effectively in their lives. In fact, some cultures do not even encourage soft interventions to reduce stress such as ongoing support and counselling, seeing it as a form of weakness (‘cowboys don’t cry’).
Stress symptoms
Severe stress can produces a variety of bodily symptoms and illnesses including chest pains, breathing problems (asthma), high blood pressure, increased heart-rate, palpitations, upset stomach and even lead to more serious issues such as panic attacks, chronic anxiety, depression and even suicide. One of its most notable effects is on our relationships, as the result of the withdrawal symptoms, increased irritability and low anger tolerance associated with stress. Research has shown a definite link between stress and aggression, leading to domestic violence and abuse.
With all this as a background, it is easy to see how any challenging life event could trigger a stress response. Apart from natural disasters, accidents, death, crime and violence, even everyday life-events such as separation, divorce, family instability and job-retrenchments can cause severe stress if we are unable to process and manage it effectively.
Coping with stress
The development of good coping mechanisms can help us to alleviate stress. In this regard, our own self-development is very important, as those with high self-esteem and a good self-image are less likely to ‘fall apart’ when confronted with a difficult situation. We have also seen the important role that our perceptions play in our experience of stress. For this reason, it is important to be able to remain positive, to recognise and to challenge any exaggerated and negative thoughts when they arise. If we carefully examine most situations, a solution can always be found, even though it may involve swallowing our pride and asking for help from others. Listing our priorities and having a clear plan of action will also help to reduce stress and return a measure of control.
In serious cases of stress, it may be advisable to seek help from medical or other therapeutic professionals. Drugs and tranquilizers can be effective in the short term but we actually need to learn to cope better, as new and challenging situations are simply part of life and will always arise from time to time. ‘Crutches’ such as pills and alcohol will certainly not solve the problem and will only give us temporarily relief. Counselling or psychotherapy is certainly better in the long term to deal with negative thinking, to change our thinking processes and to learn new interpersonal and coping skills. We may also have to be prepared to make lifestyle changes to adjust to new circumstances and reduce our stress, such as changing our job, consciously avoiding stressful situations, taking more holidays, pampering ourselves or finding pleasant distractions such as a new sport or hobby. By simply being more assertive and learning to say ‘no’ we can also reduce our workload and thus our stress levels.
Recently a number of novel and alternative measures have been found to be quite effective in managing day-to-day stress. For instance, meditation has great health benefits and aids in the relaxation of the brain. As a form of de-stressing, it brings about a temporary detachment from everyday issues and problems, allowing one’s mind to reset itself and has also been shown to produce a sense of mastery and control. This is especially true when it is conducted outside in the garden or in some natural setting. The presence of trees, flowers and even running water will greatly enhance our feelings of well-being and relaxation.
Meditation is based on sound psychological principles such as mental relaxation, mental creating and conscious mind control, which can bring about changes in one’s brainwave pattern and subsequent state of mind. In fact, it has become a recognised practice in some forms of therapy and is also finding acceptance in mainline religious and spiritual movements today.
The following exercise is a simple form of meditation to release stress which can be practiced at home or at the office. Sit quietly and comfortably, close your eyes and begin to breathe to a count of one to four. Focus on nothing else but the counting (either aloud or in your mind). Breathe in 1,2,3,4, hold your breath, 1,2,3,4, breathe out 1,2,3,4, hold your breath 1,2,3,4, breathe in 1,2,3,4, and so on.
Carry on with the counting and breathing until your mind is completely free of all thought, quiet and you feel totally relaxed. Try to meditate in this way for at least twenty seconds a few times each day.
Meditation can also be combined with visualisation or imagery to further help one to de-stress.
Visualisation or imagery is very useful for controlling stress and inducing a relaxed state of mind as well as being a very powerful means of self-empowerment. Research suggests that our subconscious mind cannot always differentiate between an inner (imagined) experience and an identical real-life situation. An example of this is the cold sweats and accelerated breathing and heart-rate we experience during a bad dream. We all have the power to create a mental picture of any scene or situation within our consciousness. And this has a similar effect on our body and subconscious mind to what would occur had we experienced this event in real-life. For this reason motivational speakers often encourage their audiences to visualise themselves achieving their goals or desired outcomes in order to develop confidence and a positive state of mind.
Simple imagery to reduce stress would therefore involve closing our eyes, relaxing our minds as if for meditation, and imagine being in a beautiful garden or scenic place. We need to involve all our senses and actually see, smell and touch the trees, bushes and flowers and even add movement by making the branches sway and the leaves flutter in the wind. Finally, we should see ourselves walking around and enjoying this garden or natural scene. A few minutes of this kind of exercise each day should bring about a relaxed state of mind and feelings of peace and tranquility as our bodies and subconscious minds respond to the imagery.
Jimmy Henderson is a trained trauma counsellor, metaphysical teacher and regular radio talk show guest and published author of a number of articles and a self-help book called ’Multi-Dimensional Thinking’, available at selected bookshops. He is currently busy with a research masters degree in psychology with Unisa. See his blog www.jimmyhendersonbooks.blogspot.com
References
Barlow, D.H.& Durand, V.M. (2002). Abnormal psychology: An integrated approach. (3rd ed.). Belmont : Wadsworth/Thompson Learning.
Coleman, J., Butcher, J., Carson, R. (Ed.)( 1984). Abnormal Psychology and Modern Life. N.J.: Scott, Foresman and company.
Brookdale Health Hydro [info@brookdale.co.za]
Wednesday, July 7, 2010
Child abuse
School talk : Ms Naiker
Definition : “Any action or inaction which is detrimental to the physical, emotional and developmental well-being of the child. It includes (but is not limited to) neglect, emotional abuse, physical abuse, sexual harassment and sexual abuse.” (WC Dept. Ed.)
Incidence (2009)
Still very high - over 4000 cases of neglect and ill-treatment of children reported last year
Most not reported
Many more could be included under sexual offences of which 71 000 were reported for 2009
Child abuse is usually found in 70% of domestic violence cases
The Childline Toll free number receives approximately 60000 to 90000 calls per month across all the provinces.
5 Areas of child abuse
Physical abuse (beatings)
Sexual abuse( rape and sexual assault)
Psychological abuse-breaking down the mental state of the child with ridicule or humiliating him/her (insults, threats, unkind words)
Emotional abuse –breaking down child emotionally with swearing, shouting, or ignoring–causing severe emotional upsets
Neglect (financial abuse)-not providing for the child’s basic needs in terms of food , shelter or education
Factors involved in child abuse
• Social systems approach
Speak of factors –not causes
Issues relating to the child cannot be separated from family issues, culture and role of society (form a circular pattern of interaction)
• The role of stress
Stress has been found to be the major factor leading to violence and child abuse in families –abuse usually set off by an incident
• The child’s personality or characteristics
Child is hyperactive -causing stress to parents
Child is demanding –learning problems,
Child has lack of discipline-(esp step-parents) – stress
Child is vulnerable, whining, (babies) sickly or disabled (high maintenance)
Child is disliked (esp step-children) unattractive, or parent is resentful towards child
(note the importance of the relationship with the child)
No early bonding or absent parent
• The family circumstances
Parent inherited certain traits (low frustration, quick temper )
Parent has personality problems ( low self-esteem, bad self-image-bully, anti-social or dominant personality)
Dysfunctional family (domestic violence, alcohol or drug abuse-not coping)
Parent has problems -past trauma, depression, other mental problems
Bad child–rearing practices (very strict, religious or cultural beliefs –patriarchal)
(corporal punishment)
Lack of parental skills –cannot deal with conflict or children (not coping)
Stress in family circumstances ( large family, single parent, marital problems, work or money problems)
• Social factors
Family shut off from community or extended family (class or bad relationships no help available)
Stressful socioeconomic conditions –unemployment, crime, bad housing, poverty,
lack of services (bad lifestyle)
Social pressures on parents regarding children - focus on performance, success , money)
Social class –ignored or isolated (social attitudes)
Cultural or religious values and beliefs regarding children (culture of violence)
Availability of community resources (churches, school guidance, help-centres, shelters, counseling, social welfare , NGO’s (Childline etc)
Role of media-TV, films and magazine can increase family pressures -promote violence, advertising (alcohol)
• Physical indicators of child abuse
Bruises on uncommonly injured body surfaces
High incidence of accidents or frequent injuries.
Fractures/broken bones in unusual places such as the skull, ribs etc
Lacerations, burns, injuries, swellings to face and extremities
Discolouration of skin, blunt-instrument marks, human hand marks
Evidence of poor care/failure to thrive.
• Behaviour associated with child abuse
Avoids physical contact and is suspicious of others (withdrawal)
Seems frightened of parents
Has difficulty getting along with others (aggressive and often hurts peers)
Overly anxious or otherwise depressed
Wears clothing to purposely conceal injury and refuses to undress for sport
Gives inconsistent versions about occurrences of injuries
Comes to school early and seems reluctant to go home afterwards or Is often late/absent from school
Has a history of running away from home
• Solutions
Education of the child –prevention and education programmes in schools, communities and other contexts. (as provided by Childline)-these provide information on children’s rights, what is child abuse, HIV/AIDS, responsible relationships and sexual behaviour
Children need to be encouraged to speak to someone they trust or to phone help organisations such as Lifeline or Childline
Education of parents –dealing with stress-related issues (coping and parenting skills)
Involvement of community and NGO’s (Childline, Lifeline, churches, societies, educational Ngo’s)
Involvement of government –school monitoring, child welfare institutions and police
(application of Domestic violence Act and Child Care act)
References
Barlow, D.H.& Durand, V.M. (2002). Abnormal psychology: An integrated approach. (3rd ed.). Belmont : Wadsworth/Thompson Learning.
Coleman, J., Butcher, J., Carson, R.(Ed.)( 1984). Abnormal Psychology and Modern Life. N.J.: Scott, Foresman and company.
Fein, G. (1978 ). Child development. New Jersey: Prentice-Hall.
Havelin, Kate. (1961). Child abuse: Why do my parents hit me?. U.S.A : Capstone Press.
Articles
Browne, D.H. (1988).High risk infants and child maltreatment .Early child development and care , 31, 43-53.
Farrington, K. (1986) The application of stress theory to the study of family violence. Journal of family violence,1(2),131-148.
Gelles, R.J.,& Strauss, M.A.(1979).Violence in the American Family. Journal of Social Issues,35(2), 15-38.
Internet articles
http://www.childline.org.za/
http://www.wced.wcape.gov.za
http://www.wced.wcape.gov.za/documents/abuse/abuse_12.html.
http://www.saps.gov.za/children/child_abuse.htm http://www.saps.gov.za/statistics/reports/crimestats/2009/categories.htm
Definition : “Any action or inaction which is detrimental to the physical, emotional and developmental well-being of the child. It includes (but is not limited to) neglect, emotional abuse, physical abuse, sexual harassment and sexual abuse.” (WC Dept. Ed.)
Incidence (2009)
Still very high - over 4000 cases of neglect and ill-treatment of children reported last year
Most not reported
Many more could be included under sexual offences of which 71 000 were reported for 2009
Child abuse is usually found in 70% of domestic violence cases
The Childline Toll free number receives approximately 60000 to 90000 calls per month across all the provinces.
5 Areas of child abuse
Physical abuse (beatings)
Sexual abuse( rape and sexual assault)
Psychological abuse-breaking down the mental state of the child with ridicule or humiliating him/her (insults, threats, unkind words)
Emotional abuse –breaking down child emotionally with swearing, shouting, or ignoring–causing severe emotional upsets
Neglect (financial abuse)-not providing for the child’s basic needs in terms of food , shelter or education
Factors involved in child abuse
• Social systems approach
Speak of factors –not causes
Issues relating to the child cannot be separated from family issues, culture and role of society (form a circular pattern of interaction)
• The role of stress
Stress has been found to be the major factor leading to violence and child abuse in families –abuse usually set off by an incident
• The child’s personality or characteristics
Child is hyperactive -causing stress to parents
Child is demanding –learning problems,
Child has lack of discipline-(esp step-parents) – stress
Child is vulnerable, whining, (babies) sickly or disabled (high maintenance)
Child is disliked (esp step-children) unattractive, or parent is resentful towards child
(note the importance of the relationship with the child)
No early bonding or absent parent
• The family circumstances
Parent inherited certain traits (low frustration, quick temper )
Parent has personality problems ( low self-esteem, bad self-image-bully, anti-social or dominant personality)
Dysfunctional family (domestic violence, alcohol or drug abuse-not coping)
Parent has problems -past trauma, depression, other mental problems
Bad child–rearing practices (very strict, religious or cultural beliefs –patriarchal)
(corporal punishment)
Lack of parental skills –cannot deal with conflict or children (not coping)
Stress in family circumstances ( large family, single parent, marital problems, work or money problems)
• Social factors
Family shut off from community or extended family (class or bad relationships no help available)
Stressful socioeconomic conditions –unemployment, crime, bad housing, poverty,
lack of services (bad lifestyle)
Social pressures on parents regarding children - focus on performance, success , money)
Social class –ignored or isolated (social attitudes)
Cultural or religious values and beliefs regarding children (culture of violence)
Availability of community resources (churches, school guidance, help-centres, shelters, counseling, social welfare , NGO’s (Childline etc)
Role of media-TV, films and magazine can increase family pressures -promote violence, advertising (alcohol)
• Physical indicators of child abuse
Bruises on uncommonly injured body surfaces
High incidence of accidents or frequent injuries.
Fractures/broken bones in unusual places such as the skull, ribs etc
Lacerations, burns, injuries, swellings to face and extremities
Discolouration of skin, blunt-instrument marks, human hand marks
Evidence of poor care/failure to thrive.
• Behaviour associated with child abuse
Avoids physical contact and is suspicious of others (withdrawal)
Seems frightened of parents
Has difficulty getting along with others (aggressive and often hurts peers)
Overly anxious or otherwise depressed
Wears clothing to purposely conceal injury and refuses to undress for sport
Gives inconsistent versions about occurrences of injuries
Comes to school early and seems reluctant to go home afterwards or Is often late/absent from school
Has a history of running away from home
• Solutions
Education of the child –prevention and education programmes in schools, communities and other contexts. (as provided by Childline)-these provide information on children’s rights, what is child abuse, HIV/AIDS, responsible relationships and sexual behaviour
Children need to be encouraged to speak to someone they trust or to phone help organisations such as Lifeline or Childline
Education of parents –dealing with stress-related issues (coping and parenting skills)
Involvement of community and NGO’s (Childline, Lifeline, churches, societies, educational Ngo’s)
Involvement of government –school monitoring, child welfare institutions and police
(application of Domestic violence Act and Child Care act)
References
Barlow, D.H.& Durand, V.M. (2002). Abnormal psychology: An integrated approach. (3rd ed.). Belmont : Wadsworth/Thompson Learning.
Coleman, J., Butcher, J., Carson, R.(Ed.)( 1984). Abnormal Psychology and Modern Life. N.J.: Scott, Foresman and company.
Fein, G. (1978 ). Child development. New Jersey: Prentice-Hall.
Havelin, Kate. (1961). Child abuse: Why do my parents hit me?. U.S.A : Capstone Press.
Articles
Browne, D.H. (1988).High risk infants and child maltreatment .Early child development and care , 31, 43-53.
Farrington, K. (1986) The application of stress theory to the study of family violence. Journal of family violence,1(2),131-148.
Gelles, R.J.,& Strauss, M.A.(1979).Violence in the American Family. Journal of Social Issues,35(2), 15-38.
Internet articles
http://www.childline.org.za/
http://www.wced.wcape.gov.za
http://www.wced.wcape.gov.za/documents/abuse/abuse_12.html.
http://www.saps.gov.za/children/child_abuse.htm http://www.saps.gov.za/statistics/reports/crimestats/2009/categories.htm
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