Kişisel gelişim alanı ile tanıştığımda “imgeleme” ile ilgili karşıma çıkan ilk kitap Shakti Gawain’in “yaratıcı Imgeleme” adlı son derece yalın dille anlatılmış, basit örneklerle dolu kitabı olmuştu. Kitabı bu konuya meraklı birçok arkadaşıma hediye etmiştim. Kitapta en sevdiğim bölüm her sene sonunda yeni seneye girerken bir “imgeleme panosu” yapma işiydi. Yıllardır bu çalışmayı düzenli olarak yaparım.
Hala ara ara aklıma gelir, özellikle takılıp kaldığım dönemlerde kitaba döner bakarım. Bugün birçok yeni çıkan ve ünlenen yazarın ana konusu “yaratıcı imgelemedir”
Shakti Gawain (30 Eylül 1948 – 11 Kasım 2018), Amerikalı bir Yeni Çağ ve kişisel gelişim yazarıydı. Kitapları 10 milyondan fazla kopya sattı. Gawain, en çok “Yaratıcı İmgelememe: Hayatınızda İstediğiniz Şeyi Yaratmak İçin Hayal Gücünüzün Gücünü Kullanın” (1978) adlı kitabıyla tanınır. Kitap, görsel zihinsel imgelerde değişiklikler yapmaya odaklanır ve kişinin potansiyelini engelleme veya kolaylaştırma kapasitesine sahip olduğunu belirtir. Bu tezini desteklemek için kendi deneyimlerinden ve başkalarının deneyimlerinden alınan canlı anekdotları kullanır.
Kitabın ilk satırı “Yaratıcı Görselleştirme, hayatınızda istediğiniz şeyi yaratma tekniğidir” diye başlar. Takip eden paragraflarda hayal gücünü “evrenin yaratıcı enerjisi” olarak tanımlar ve kitabı, bu tanımlanan hayal gücünü kullanarak “gerçekten istediğiniz şeyi — sevgi, tatmin, zevk, tatmin edici ilişkiler, ödüllendirici iş, kendini ifade, sağlık, güzellik, refah, iç huzur ve uyum — yaratma” aracı olarak tanıtır.
Kitap neredeyse 40 yıldır en çok satanlar arasındadır. Kitabın popülaritesinin ardından, yaratıcı görselleştirme uygulaması, 1980’ler, 1990’lar ve 21. yüzyılın ilk on yılında Yeni Çağ hareketi, kişisel gelişim medyası ve popüler psikoloji içinde temel ve istikrarlı bir özellik olarak kalmıştır.
Videonun çevirisi:
Yaratıcı imgeleme hakkında konuşurken, bunu iki düzeyde hayal edebiliyorum; birincisi, insanların kolayca anlayabileceği bir düzey olan plan gibi. Bir planınız var, bir ev inşa ediyorsunuz, planı yapmadan önce bir fikriniz var ve bu, hayatımızı planlama şeklimiz. Ama bence başka bir düzey daha var, bu biraz daha parapsikolojik. Sanki bir şeyi görselleştirdiğinizde onu neredeyse mıknatıs gibi kendinize çekiyorsunuz. Bu, enerji dünyasına bir tür rezonans yaymak ve onu oraya çekmek gibi. Siz görünüşe göre her iki düzeyde de gerçekten bununla ilgileniyorsunuz.
Bunlar aktif ve alıcı prensiplerdir. Her şeyde var olan erkek ve dişi enerjiler vardır ve bu, görselleştirme için de geçerlidir. Görselleştirmenin bir yönü, ne istediğinizi düşündüğünüz, bir hedef belirlediğiniz ve onu yaratmaya başladığınız zamandır. Hedefinize doğru hareket etmek için enerji harcarsınız. Diğer bir yönü ise, gerçekten içsel olarak dinlediğiniz ve içsel benliğinizden gelen her türlü imge, düşünce veya sezgisel duyguları aldığınız zamandır. Kendinizi çekip almaya izin verirsiniz ve her iki yön de önemlidir.
Hayatınızı planlarken gerçekten hassas bir denge vardır. Çünkü görselleştirme, insanların iddia ettiği kadar iyi çalışıyorsa, neyi görselleştirdiğinize dikkat etmeniz gerekir.
Ancak ben buna asla endişelenmem. Çünkü içinizdeki daha yüksek benlik, daha yüksek zeka tüm süreci yönetir. Yani gerçekten sizin için çok yanlış bir şeyi görselleştirmeniz gibi bir durum söz konusu değil. Bazen insanlar istediklerini düşündükleri bir şeyi görselleştirip elde ederler ve “bu benim için işe yaramadı” diye fark ederler.
Bu, klasik bir mitolojidir, üç dileğin her biri bir öncekinden daha kötüye gider, ta ki sonunda her şeyi geri almak için dilek dilemeleri gerektiğine kadar.
Bunun anlamı, hayattaki şeylerin önemi değildir. İlk öğrendiğimde “harika, şimdi istediğim her şeyi yaratabilirim” diye düşündüm. Görselleştirmenin etkili olduğunu kabul etmek biraz zaman aldı çünkü başta oldukça şüpheciydim. Kullanmaya başladım ve “bu gerçekten işe yarıyor” diye fark ettim ve “tamam, şimdi hayatımda istediğimi elde edebilirim” diye düşündüm. Bu doğru, ama elbette önemli olan şeyleri elde etmek değil. Çünkü her şeyi elde edebilir ve yine de mutlu olmayabilirsiniz; mutluluğun kaynağı, içimizdeki daha yüksek benlik veya ruhsal benlikle bağlantılı olmaktan gelir. Yani, para, araba, yeni işler, yeni evler ve her türlü şeyi görselleştirebilir ve muhtemelen onları gerçekleştirebilirsiniz, eğer gerçekten istiyorsanız ve hayatınızda buna ihtiyacınız varsa. Ancak süreç içinde gerçekten sizi mutlu eden şeyin, yaratıcı bir varlık olduğunuzu keşfetmek olduğunu anlayacaksınız. Bu, sürecin neşesi ve tatminidir. İnsanlar dışsal şeylere takıldıkça, kendileri için çok fazla hayal kırıklığı yaratırlar. İstediklerini gerçekleştiremezler ya da gerçekleştirirler ve bunun yine de mutluluk getirmediğini fark ederler. Bazen bunu bir süre yaşamak zorunda kalabilirsiniz, ama sonunda bu süreç sizi gerçekten heyecanlandıran şeyin, yaratım süreci olduğunu anlıyorsunuz. Her dakika yaptığımız yaratım süreci.
Süreç hakkında biraz daha konuşalım, bu terimlere aşina olmayan insanlar için bunu nasıl açıklayabiliriz? Bilinçli olarak yaratıcı görselleştirmeye nasıl başlanır?
Basit teknikler vardır. Ana teknik, nasıl gevşeneceğinizi öğrenmektir. Bu, bu toplumda birçoğumuz için büyük bir konudur. Genellikle insanlara basit gevşeme ve meditasyon teknikleri öğretirim; gözlerinizi kapatın, birkaç derin nefes alın, vücudunuzu gevşetin, bazen insanlara uzanıp yumuşak bir müzik dinlemelerini öneririm, ya da gevşemelerine yardımcı olacak başka bir şey. Geleneksel nefes teknikleri veya başka yöntemler de olabilir. İlk adım, vücudunuzu ve zihninizi gevşetmek ve kendinizi daha sessiz, derin bir bilinç haline bırakmaktır. Bu, sizi sezgisel veya yaratıcı benliğinizle daha fazla temas halinde tutar. Bundan sonra, görselleştirmenin temel tekniği, istediğiniz şeyi kendi içinizde deneyimlemektir. Bu, dışsal bir şey veya içsel bir şey olabilir. Örneğin, kendinizi yeni evinizde veya yeni işinizde hayal edebilirsiniz, ya da kendinizi öz güvenli, yaratıcı hissetmeyi veya duygularınızı daha doğrudan ifade etmeyi hayal edebilirsiniz; sizin için önemli olan herhangi bir şey olabilir.
Ve bu, içsel bir durum olabilir mi?
Evet, kesinlikle.
Yani bu, bir aydınlanma hali veya başka bir şey olabilir mi?
Aydınlanma benim için kendimi olduğum gibi tamamen sevip kabul etmektir ve anı anına kendimden zevk almaktır.
Bu nasıl hayal edilir?
Gününüzü kendimden memnun bir şekilde geçirmeyi hayal ediyorum; kendimi yargılamadan, ama sevip takdir ederek, çok spontane bir şekilde hareket etmek; bu, çocukça bir durumdur, çok spontane olmak ve sadece sevdiğiniz şeyi yapmak ve kendinizden zevk almak. Üzgün hissederseniz, üzgün hissedersiniz, mutlu hissederseniz, mutlu hissedersiniz.
Bu neredeyse bir fantezi gibi düşünülebilir mi?
Evet, görselleştirme ve fantezi çok yakından ilişkilidir. Fanteziler hakkında düşündüğümüz şey, genellikle onların imkansız olduğunu kendimize söylememizdir. “Bu sadece bir fantezi” deriz. Görselleştirmeyi kullanırken insanlara ilk yaptığım şeylerden biri, onlara fantezi kurmalarını ve fantezilerinin gerçek olabileceğine inanmalarını teşvik etmektir. Ya da en azından fantezilerinin içinde bir gerçeklik çekirdeği içerdiğini.
Pek çok geleneğin ifade ettiği ve sizin de bahsettiğiniz kurallardan biri, bunun zaten oluyormuş gibi imgelemek.
Evet, kesinlikle.
Bunu şimdiki zamana koymak.
“Görselleştirmenin amacı, içsel bir gerçeklik yaratmaktır, bu da onu dışsal olarak size çeker.” Yani, kendim hakkında iyi hissetme duygusuna sahip olursam, gün boyunca bu duruma girme ve hatırlama olasılığım vardır. Bu, o andan itibaren kesinlikle olacak anlamına gelmez, ama bu durumu hatırlamaya başlayacağım olasılığını artırır.
Well when we talk about creative visualization I can kind of imagine it on two levels; one level which I think would be very understandable for people is like a blueprint. You have a blueprint, you build a house, you have an idea before you make the blueprint even and so it’s it’s the way we plan our lives But there’s another level I think that’s going on, which is more parapsychological in a way, it’s as if when you visualize something you can almost like attract it to you magnetically. Yeah, is if it sends out some sort of a resonance into this world of energy and and draws it there and you apparently really are dealing with that on both levels
mm-hmm well it’s the active and they’re receptive principles. There are male and female energies that exist in everything and that’s that’s true, visualization as well you know, one aspect of visualization is where you think about what you want and you set a goal and you sort of set out to create it. And you put energy out to to move toward your goal.
And another aspect of it is where you really listen inside of yourself and you receive whatever images, or thoughts, or intuitive feelings that come from your inner self. and you sort of allow yourself to attract and receive. and they’re both important.
I suppose there’s really a delicate balance when you’re when you’re planning your life. Because if visualization works as well as people claim that it does, you have to be careful what you visualize.
well I don’t ever I don’t worry about that. Because your higher self, your higher intelligence within you is in charge of the whole process. So it’s not like you’re going to go out and visualize something that’s really really wrong for you. Now sometimes people do have an experience of visualizing something they think they wan,t getting it, and realizing “well this didn’t work for me”
that’s a classic mythology you know the story of the three wishes going
exactly
worse than the nex,t until finally you have to wish to undo that release
yeah the point of all of that is that it’s not the thing in life that matter yeah, you know, When I first learned about visualization I thought “well great, you know, now I could create everything I want” and I mean once I became convinced it took me a while to become convinced that it was effective because I was quite skeptical at first. Because I started to use it and I realized gee “this really does work” I thought well you know “okay so now I can have what I want in my life” which is true but of course the point is not to get the stuff. Because you can get everything out there and you’re still not happy the source of happiness comes from being connected to the higher self or the spiritual self within us. So you know you can visualize money and cars and new jobs and new houses and all sorts of things and you can probably manifest them, if that’s what you really want and need in your life. But your course ain’t going to discover in the process that what really makes you happy is the fact that you discover that you’re a creative being. That’s the joy, that’s the fulfillment in the process. So as long as people are still hung up on the externals they create a lot of disappointment for themselves. They either can’t manifest what they want or they manifest it and discover that it still doesn’t bring them happiness. And you know sometimes you have to go through that for a while, but eventually what it does for what it did for me is it takes you back to a sense of the process itself is what’s really exciting. The process of creation that we’re doing every minute.
Let’s talk about the process a little more can we break it down for people who are unfamiliar with these terms. How does one begin consciously practicing creative visualization?
well there’s some simple techniques. The main technique is learning how to relax. Which is a big one for a lot of us in this society. So you know I usually teach people some very simple kinds of relaxation and meditation techniques, you know just close your eyes take a few deep, breaths relax your body, sometimes I encourage people to just lie down and put on some soft music, or whatever can help you to relax. Or some you know traditional breathing techniques or whatever. And so the first step is just to relax your body, relax your mind, let yourself drop into a kind of quieter deeper of consciousness. Which puts you more in touch with your intuitive or creative self. And after that the basic technique of visualization is to create an experience within yourself of whatever it is that you want. And that can be an external thing or an internal thing. I mean other words you could visualize or imagine yourself in your new house, or your new job, or you could simply visualize or imagine yourself feeling self-confident, or feeling very creative, or learning how to express your feelings more directly or anything that’s more it’s important to you.
and it could be an internal state is anything
yeah absolutely
I mean it could be a state of enlightenment or something about sorry I don’t know how you’d quite visualize that
whatever would I mean what enlightenment means to me, is just completely loving and accepting myself as I am. And enjoying my self moment by moment.
how do you visualize that?
well I would I just imagine you know. what it would be like to go through my day, feeling good about myself, I’m not judging myself you know but loving and appreciating myself, being very spontaneous it’s kind of a childlike state you, know being very spontaneous and just doing what you love to do and enjoying yourself and if you feel sad, you feel sad, if you feel happy, you feel happy.
So you could think of it it’s almost like a fantasy that
yeah visualization and fantasy are very closely connected. The only thing about fantasy is that we usually tell ourselves that our fantasies are impossible. You know “that’s just a fantasy”
And one of the first things I do with people and using visualization is I start encouraging them to fantasize and to believe that there’s the possibility that their fantasies might be true. Or at least that they could they always contain a kernel of truth in them.
if it one of the year rules of the guidelines that many traditions express and that you mentioned is to visualize this as if it’s already happening
oh yes absolutely
put it into the present
“The idea of visualization is to create an internal reality which then tends to attract that to you externally”. So if I can have a sense of feeling like I said very good about myself I go through the day there’s a chance then that later on as I’m going through my day I’ll just kind of click into that state and remember that, it doesn’t mean it’s absolutely going to happen from then on but there’s a greater chance that I will start to remember
Peter A. Levine, Ph.D., travma iyileştirme alanında öncü bir figür olup, travma iyileştirmeye yönelik nörobiyolojik bir yaklaşım olan Somatic Experiencing®’i geliştirmesiyle tanınır. UC Berkeley’den Biyofizik alanında doktorası ve Psikoloji alanında doktorası olan Levine, Ergos Somatik Eğitim Enstitüsü ve Somatic Experiencing International’ı kurmuştur. Seçkin kurumlarda ders vermiş, 42 ülkede 30.000’den fazla terapisti eğitmiş ve “Waking the Tiger” gibi çok satan kitaplar yazmıştır. Katkıları, çeşitli profesyonel kuruluşlardan sayısız Yaşam Boyu Başarı ödülleri, NASA ve Amerikan Psikoloji Derneği için danışmanlık rolleri ile tanınmıştır. Halen, The Meadows Bağımlılık ve Travma Tedavi Merkezi’nde Kıdemli Üye olarak görev yapmaktadır.
Günümüzde “endişe” hayatımızın baş aktörlerinden birisi haline gelmiştir. Hafif ölçekte endişe sorun yaratmasa da hayatımızı, işimizi, işleyişimizi etkileyebilecek yoğun şiddette endişe duygularına karşı yapılabilecek ufak ve kolay müdahalelerin bulunması sevindirici ve ümit verici. Bu müdahaleyi Dr.Peter Levine’dan dinleyecek ve öğreneceğiz. Uygulamaya hemen başlayabilirsiniz!
Geçenlerde bir hastanede çalışan bir hemşire ile çevrimiçiydim ve acil servise çok fazla insanın geldiği ve solunum cihazına bağlandığı bir yerdi. Hemşire, bu düşünceleri ve orada olma görüntülerini aklından çıkaramıyordu; çocuklarının ağladığı birinin sedyeyle getirildiği, yardım için yalvardığı ve hazmat giysileri giydiği için gerçek bir temas kuramadıkları anları sürekli hatırlıyordu. Çok çaresizdi ve bu yüzden bir dizi farkındalık egzersizi yaptık. Sonunda gerçekten rahatladığını söyledi. Yaklaşık bir buçuk hafta sonra bir seans daha yaptık ve ona nasıl gittiğini sordum. Bana, maruz kaldığı hastalık ve ölüm miktarının aynı olduğunu ama artık onu düşürmediğini ve umutsuzluğa kapılmadığını söyledi. İşinin ne olduğunu bildiğini, işini elinden gelenin en iyisiyle yaptığını ve sonra bir sonraki kişiye geçtiğini belirtti. Çok fazla iş olduğunu ama bu durumun onu umutsuzluğa düşürmediğini söyledi. Ayrıca, stresin fazla gelmeye başladığını hissettiğinde kadınlar tuvaletine gidip bu egzersizlerden bazısını yaptığını ve sonra geri döndüğünü anlattı. Bu birkaç dakikalık molaların bile ona yardımcı olmaya yeterli olduğunu ve ekibin diğer üyelerinin de bunu fark ettiğini söyledi. Vardiyalarından sonra onlara bazı egzersizleri rehberlik ettiğini, böylece acil servisteki tüm grubun bu tür egzersizleri yaptığını belirtti.
Bu, güçlü gibi görünen bir duyum olduğunda gerçekten yardımcı olan bir egzersizdir; çok basit ama çok güçlü bir egzersizdir ve aynı zamanda farklı duygular da ortaya çıkarabilir ve elbette farklı duyumlar da ortaya çıkarabilir. Ancak fikir, kolay bir derin nefes almak ve nefes verirken “vooooooo” sesini çıkarmaktır; bu sesin mide bölgesinden geldiğini, karışıklıktan geldiğini hissetmek ve nefes ve sesin tamamen çıkmasına izin vermektir. Sonra yeni bir nefes alarak mideyi ve göğsü doldurmak ve tekrar “vooooooo” sesini çıkararak titreşimi mide bölgesinden yönlendirmektir. Bunu çevrimiçi izleyen herkesi de davet ediyoruz, ancak tekrar belirtmek gerekirse, bu belirli duygular ve uzun süredir orada olan ama fark edilmeyen duyumlar ortaya çıkarabilir.
Yine, kolay bir derin nefes alıyorum ve nefes verirken “vooooooooooo” sesini çıkarıyorum; bu sesi mide bölgesinden çıkararak sürdürüyorum ve nefesin ve sesin tamamen çıkmasına izin veriyorum. Sonra yeni nefesin gelmesine izin vererek mideyi ve göğsü dolduruyorum ve tekrar “vooooooo” sesi çıkarıyorum. Bu sesi mideden çıkararak sürdürüp dinleniyorum ve duyumları, duyguları, düşünceleri, görüntüleri fark ediyorum. Düşünceler veya görüntüler ortaya çıkarsa onları tekrar bedensel duyumlara döndürerek fark etmeye devam ediyorum ve bunu bir egzersiz olarak yapıyorum.
I was recently online with a with a nurse who was working at a hospital where there was a lot of people coming in to the emergency room and being put on ventilators and she just couldn’t get these thoughts out of her mind and these images of being there of somebody being wheeled in you know with their children crying and you know and then pleading for help and then they’re not even being able to make real contact because they’re wearing these hazmat suits she was in such despair and so we did a series of these awareness exercises and at the end she said I really feel settled so we did a session about a week and a half later and I asked her how are things going and she said well there’s just as much illness and death that i’m exposed to on a daily basis but it doesn’t bring me down it doesn’t I’m not in despair I know what my job is, I do my job as best as I can and then I go to the next person and it’s a lot but it doesn’t put me in despair and she said also that a lot of times she would just go to the women’s room and do some of these exercises if they felt that they were starting to get too much more stress and then come back, so even just taking those few moments was enough to let her be helpful and then also other people on the team noticed it and so she guided them with some of these exercises after their shifts, so the whole group of people around the emergency room were doing these kind of exercises This is a an exercise which is really helpful when you have a sensation that seems strong, very very simple exercise but very powerful but also for vizio it can bring up different different emotions and of course the sensations that definitely bring up different sensations But the idea is to take an easy full breath and on the exhalation to make the sound “vooooooo” as though it’s coming from the gut, coming from the disarray and then allowing the breath and the sound to go all the way out and then allowing a new breath to come in filling the belly and the chest and then again continue the “vooooooo” sound directing the vibration from the belly and anybody who you know is watching this online, you’re invited but again just to know it can bring up certain feelings and emotions and course sensations that may have been there for a long time but not acknowledge them.
So again I take an easy full breath and on the exhalation make the sound “vooooooooooo” coming from the belly and sustaining the sound and the vuuuu letting the breath and the sound go all the way out, then allowing the new breath to come in, filling belly, then chest and again so it down here in the belly and just rest and notice sensations, feelings, thoughts, images and returning them to the sensations so noticing that images or thoughts and then coming back to the body sensation and just doing that as an exercise.
Dünya genelinde barınaklar, sokak hayvanlarının sayısının artması ve evlat edinme oranlarının düşük kalması nedeniyle aşırı doluluk sorunuyla karşı karşıya. Bu durum, hayvanların yeterince beslenememesi ve barınakların mali yükünü taşıyamaması gibi ciddi sorunlara yol açmaktadır. Ancak, bu zorluğun üstesinden gelmek için çeşitli çözümler bulunmaktadır. İşte bu konuda bazı başarılı örnekler:
1. Toplum Temelli Programlar
Toplum Destekli Barınaklar:
Kaliforniya, ABD’deki San Francisco SPCA, barınak aşırı doluluğuyla başa çıkmak için toplum destekli programlar başlatmıştır. Bu programlar, yerel halkı barınak hayvanlarının bakımına aktif olarak katılmaya teşvik eder. Gönüllüler, barınak hayvanlarının beslenmesi, temizliği ve sosyalleşmesine yardımcı olur, bu da barınakların yükünü hafifletir. Ayrıca, geçici bakım programları sayesinde hayvanlar kalıcı yuvalar bulunana kadar geçici olarak gönüllü aileler tarafından bakılmaktadır.
2. Mobil Kısırlaştırma ve Sağlık Hizmetleri
Mobil Klinikler:
Arjantin’in Buenos Aires kentinde, mobil kısırlaştırma ve sağlık hizmetleri sunan araçlar sokak sokak dolaşarak hayvanları kısırlaştırmakta ve temel sağlık hizmetleri sağlamaktadır. Bu hizmetler, sokak hayvanlarının çoğalmasını kontrol altına almakta ve sağlıklarını korumaktadır. Bu yaklaşım, barınaklara olan talebi azaltarak aşırı doluluğun önüne geçmektedir.
3. Kamu ve Özel Sektör İşbirlikleri
Ortaklık Programları:
Avustralya’da, hayvan refahı örgütleri ve özel sektör, barınak aşırı doluluğunu azaltmak için işbirliği yapmaktadır. Örneğin, RSPCA (Kraliyet Hayvanlara Karşı Zulmü Önleme Derneği), pet shop zincirleri ve veteriner klinikleri ile ortaklaşa çalışarak evlat edinme kampanyaları düzenlemekte ve kısırlaştırma hizmetleri sunmaktadır. Bu işbirlikleri, barınak hayvanlarının evlat edinilme oranlarını artırmakta ve sokak hayvanlarının kontrol altında tutulmasını sağlamaktadır.
4. Yenilikçi Fon Yaratma Yöntemleri
Kitlesel Fonlama Kampanyaları:
Hindistan’ın Mumbai kentinde, yerel hayvan barınakları kitlesel fonlama platformlarını kullanarak kaynak yaratmaktadır. Bu kampanyalar sayesinde, barınaklar hem yerel halktan hem de uluslararası bağışçılardan destek alarak hayvanların bakımı için gerekli kaynakları sağlamaktadır. Bu yöntem, barınakların finansal yükünü hafifletmekte ve hayvanların yaşam koşullarını iyileştirmektedir.
5. Dijital ve Sosyal Medya Kampanyaları
Sosyal Medya Kullanımı:
Sosyal medya platformları, barınak hayvanlarının tanıtımında ve evlat edinilmesinde önemli bir rol oynamaktadır. Tayland’da, Bangkok Hayvan Kurtarma Merkezi, sosyal medya aracılığıyla barınak hayvanlarının hikayelerini paylaşmakta ve evlat edinme kampanyaları düzenlemektedir. Bu sayede, hayvanların görünürlüğü artmakta ve evlat edinilme şansları yükselmektedir.
6. Veteriner Bakımına Erişim
Ücretsiz veya Düşük Maliyetli Veteriner Hizmetleri:
New York City’de, ASPCA (Amerikan Hayvanlara Zulmü Önleme Derneği), düşük gelirli evcil hayvan sahiplerine ücretsiz veya düşük maliyetli veteriner hizmetleri sunmaktadır. Bu programlar, hayvanların sağlık sorunlarının erken teşhis ve tedavi edilmesini sağlayarak barınaklara olan talebi azaltmaktadır.
7. Teknolojiden Yararlanma
Dijital Evlat Edinme Platformları:
Kanada’da, Toronto Humane Society, barınak hayvanlarının evlat edinilmesini teşvik etmek için dijital platformları kullanmaktadır. Online evlat edinme süreçleri, potansiyel evlat edinenlerin hayvanlarla tanışmasını kolaylaştırmakta ve evlat edinme oranlarını artırmaktadır.
Mobil Uygulamalar:
Hindistan’da, çeşitli mobil uygulamalar, kayıp hayvanların bulunmasını ve sahiplenilmesini kolaylaştırmaktadır. Bu uygulamalar, hayvan sahiplerinin ve barınakların hayvanları daha hızlı bir şekilde bulmasına ve sahiplenmesine yardımcı olmaktadır.
8. Temel Nedenlerin Ele Alınması
Kısırlaştırma ve Eğitim Programları:
Türkiye’de, birçok belediye, sokak hayvanlarının sayısını kontrol altına almak için kapsamlı kısırlaştırma ve eğitim programları yürütmektedir. Bu programlar, sokak hayvanlarının çoğalmasını engellemekte ve hayvan refahı konusunda halkı bilinçlendirmektedir.
Sorumlu Evcil Hayvan Sahipliği:
Almanya’da, katı hayvan sahiplenme yasaları ve mikroçip uygulamaları sayesinde, evcil hayvan sahipleri sorumlu tutulmakta ve hayvanların terk edilmesi önlenmektedir. Bu yaklaşım, sokak hayvanlarının sayısının azalmasına ve barınakların yükünün hafiflemesine katkı sağlamaktadır.
Sonuç
Barınakların aşırı doluluğu, dünya genelinde ciddi bir sorun olmaya devam etmektedir. Ancak, toplum temelli programlar, mobil sağlık hizmetleri, kamu-özel sektör işbirlikleri, yenilikçi fon yaratma yöntemleri, dijital kampanyalar, teknoloji kullanımı ve temel nedenlerin ele alınması gibi çözümler, bu sorunun üstesinden gelmek için etkili stratejiler sunmaktadır. Başarılı örnekler, bu yaklaşımların sadece mümkün değil, aynı zamanda hayvanların ve toplumların refahı için faydalı olduğunu göstermektedir.
Photo courtesy: kikasworld.com / The bosphorus bridge, a homeles and a stray dog.
Shelter overpopulation presents a significant challenge in many regions, particularly where adoption rates are low and financial resources are limited. To address these issues, a multifaceted approach is required. Several countries and organizations have implemented innovative strategies to alleviate the pressures on shelters and improve the welfare of stray animals.
Solutions and Examples
Community Foster Programs
Example: Los Angeles, USA
Los Angeles has developed a robust community foster program that involves citizens in the care of stray animals. Foster programs temporarily place animals in homes rather than in overcrowded shelters. This not only alleviates the burden on shelters but also socializes the animals, making them more adoptable. The city provides resources and support to foster families, including veterinary care and supplies.
Low-Cost or Free Spay/Neuter Clinics
Example: Curitiba, Brazil
Brazil has successfully implemented free spay/neuter funded by the municipal government and NGOs. These clinics are crucial in preventing the birth of unwanted litters, thus reducing the future stray population. By targeting low-income neighborhoods, the city ensures that pet owners who might not afford sterilization services can access them.
Public-Private Partnerships
Example: New York City, USA
New York City has benefited from public-private partnerships, where businesses and philanthropists contribute to the funding and operation of animal shelters. Initiatives like the Mayor’s Alliance for NYC’s Animals bring together various stakeholders, including corporate sponsors and nonprofit organizations, to support shelters financially and logistically.
Adoption Drives and Events
Example: Delhi, India
Delhi has organized large-scale adoption drives and events to boost the adoption rates of shelter animals. These events are often held in public spaces like parks and shopping malls, making it convenient for people to meet and adopt animals. The city’s animal welfare organizations work together to promote these events through social media and local advertising.
Corporate Sponsorship and Social Media Campaigns
Example: Toronto, Canada
Toronto’s animal shelters have partnered with local businesses for sponsorship and launched effective social media campaigns. These campaigns highlight individual animals, telling their stories and showcasing their personalities to attract potential adopters. Social media platforms are also used to raise awareness about the importance of adoption and responsible pet ownership.
Volunteer and Internship Programs
Example: Barcelona, Spain
Barcelona’s shelters have created volunteer and internship programs that engage the community and provide essential labor. Volunteers help with daily operations, animal care, and public outreach, while internships offer hands-on experience for students studying veterinary science or animal care. This reduces operational costs and builds a community of advocates for animal welfare.
Mobile Adoption Units
Example: Sydney, Australia
Sydney has introduced mobile adoption units that travel to different neighborhoods, increasing the visibility of adoptable animals. These units are equipped with all necessary amenities to showcase animals in a comfortable setting, and they make it easier for people to adopt without traveling to the shelter.
Community Cat Programs
Example: San Francisco, USA
San Francisco’s Community Cat Program involves TNR (Trap-Neuter-Return) combined with managed cat colonies. Local residents take responsibility for feeding and monitoring the cats, reducing the number of strays entering shelters. This program helps stabilize the population while ensuring the cats are healthy and cared for.
Leveraging Technology
Online Platforms for Adoption
Example: Petfinder, International
Platforms like Petfinder have revolutionized the adoption process by creating a comprehensive online database of adoptable animals. Shelters and rescues list their animals on the platform, which potential adopters can browse. This increases the reach of shelters and improves adoption rates by connecting more people with animals in need.
Crowdfunding and Donation Drives
Example: GoFundMe Campaigns, Worldwide
Many shelters have turned to crowdfunding platforms like GoFundMe to raise funds for their operations. These campaigns often tell compelling stories about the animals and the shelter’s needs, encouraging donations from the public. Successful campaigns can significantly alleviate financial constraints and provide necessary resources for animal care.
Addressing the Root Causes
Education and Outreach
Example: Cape Town, South Africa
Cape Town’s animal welfare organizations focus heavily on education and outreach programs to teach communities about responsible pet ownership, the importance of spaying/neutering, and the benefits of adoption. These programs target schools, community centers, and public events, aiming to change attitudes and behaviors over the long term.
Government Support and Subsidies
Example: Helsinki, Finland
The Finnish government provides subsidies to animal shelters to cover basic operational costs, ensuring that no shelter is financially incapable of caring for its animals. This support is coupled with strict regulations on pet ownership and breeding, further reducing the likelihood of stray animals.
Conclusion
Managing shelter overpopulation and improving the welfare of stray animals require a comprehensive and creative approach. By fostering community involvement, leveraging technology, and securing diverse funding sources, shelters can alleviate the pressures of overpopulation and create sustainable solutions. Countries and cities that have implemented these strategies demonstrate that, with collaboration and innovation, it is possible to address the challenges of stray animal populations humanely and effectively.
Dünya genelindeki şehirlerde sokak kedileri ve köpeklerinin görülmesi giderek artan bir endişe kaynağı haline gelmiştir. Çoğunlukla sokaklarda doğan veya sahipleri tarafından terk edilen bu hayvanlar, önemli zorluklar oluşturabilir. Halk sağlığı risklerinden etik ikilemlere kadar, artan sokak hayvanı nüfusunu nasıl yöneteceğimiz sorusu dikkatli, insancıl ve etkili stratejiler gerektirir. Çeşitli ülkeler, farklı derecelerde başarı ile çeşitli yaklaşımlar benimsemiş olup, en iyi uygulamalar ve uyarıcı hikayeler için bir yol haritası sunmaktadır.
Sokak Hayvanlarıyla Mücadelede Etkili Stratejiler
Yakalama-Kısırlaştırma-Geri Bırakma (TNR) ProgramlarıTNR programları, sokak hayvanlarını insancıl bir şekilde yakalayıp kısırlaştırdıktan sonra tekrar orijinal yerlerine bırakmayı içerir. Bu yaklaşım, Amerika Birleşik Devletleri ve Avrupa’nın bazı bölgelerinde önemli başarılar elde etmiştir. Örneğin, Teksas’ın Austin şehri kapsamlı bir TNR programı uygulamış ve sokak kedisi nüfusunda dramatik bir azalma görmüştür. Austin Hayvan Merkezi, %95 canlı serbest bırakma oranı bildirmiş, bu da daha az hayvanın uyutulduğunu ve daha kontrol altında bir sokak hayvanı nüfusunu göstermektedir.
Halk Eğitimi ve Sorumlu SahiplikHalk eğitimi kampanyaları, sokak hayvanı nüfusunun temel nedenlerine yönelik önemli bir adımdır. Avustralya’da hükümet, sorumlu evcil hayvan sahipliği, evcil hayvanların kısırlaştırılmasının önemi ve evlat edinme sorumlulukları konusunda halkı eğitmek için girişimler başlatmıştır. Bu kampanyalar, daha sıkı evcil hayvan sahipliği düzenlemeleriyle birlikte sokak hayvanlarının sayısında belirgin bir düşüşe katkıda bulunmuştur.
Mevzuat ve Politika UygulamasıGüçlü yasama çerçeveleri ve evcil hayvan kayıt ve mikroçip yasalarının uygulanması birçok ülkede etkili olmuştur. Almanya’da, evcil hayvan sahiplerinin evcil hayvanlarını kaydetmeleri ve mikroçip taktırmaları gerekmektedir. Bu sistem, kaybolan evcil hayvanların sahipleriyle yeniden bir araya gelmesine yardımcı olmanın yanı sıra, sahiplerin sorumlu tutulmasını sağlar ve terk edilme olasılığını azaltır.
Etkisiz ve Tartışmalı Önlemler
Toplu İtlaf Bazı hükümetler, sokak hayvanlarının hızlı bir şekilde ortadan kaldırılması için toplu itlaf yoluna gitmektedir. Bu yöntem, etik sonuçları ve etkisizliği nedeniyle geniş çapta eleştirilmektedir. Romanya’da, 2013 yılında toplu itlaf uygulanmış, bu durum kamu öfkesine ve yaygın protestolara yol açmıştır. Bu vahşi önlemlere rağmen, sokak hayvanı sorunu devam etmiş, bu da itlafın ne insancıl ne de sürdürülebilir bir çözüm olduğunu göstermektedir.
Yer Değiştirme Programları Sokak hayvanlarını kırsal alanlara veya daha az nüfuslu bölgelere taşımak da denenmiş ancak bu genellikle yeni sorunlara yol açmıştır. Hayvanlar, yeni ortamlara uyum sağlamakta zorlanabilir, bu da yüksek ölüm oranlarına yol açar. Ayrıca, bu programlar sorunu çözmek yerine sadece yerini değiştirebilir. Hindistan’ın bazı bölgelerinde, bu tür girişimler insan-vahşi yaşam çatışmalarının artmasına yol açmıştır.
Sokak Hayvanlarının Öldürülmesinin Sonuçları
Etik bir bakış açısıyla, sokak hayvanlarının toplu öldürülmesi derin ahlaki soruları gündeme getirir. Bu, bir toplumun değerlerini ve hayvan refahına yaklaşımını yansıtır. Birçok kültürde, hayvanlar duyarlı varlıklar olarak görülür ve şefkat ve korumayı hak ederler. Dolayısıyla, itlaf kamu öfkesine yol açabilir ve bir ülkenin ahlaki duruşuna hem yurtiçinde hem de uluslararası alanda zarar verebilir.
Ahlaki ve Sosyal Etkiler
Şefkatin ErozyonuSokak hayvanlarının sistematik olarak öldürülmesi, halkın şefkat ve empati duygusunu aşındırabilir. Bu, hayatın harcanabilir olduğu mesajını verir, bu da daha geniş sosyal etkiler yaratabilir. Hayvanlara insancıl muamele eden toplumlar, genellikle nezaket ve saygı kültürünü teşvik eder.
Kamu Tepkisi ve AktivizmHükümetler itlaf politikalarını uyguladığında, genellikle hayvan hakları gruplarından ve genel halktan önemli bir tepki ile karşılaşırlar. Bu, protestolara, yasal zorluklara ve hükümet kurumlarına olan kamu güveninin kaybına yol açabilir. Örneğin, 2019’da Mısır’da sokak köpeklerinin itlafı, yaygın protestolara ve uluslararası hayvan hakları örgütlerinin kınamalarına yol açmıştır.
Başarılı Örnek Çalışmalar
Türkiye’nin Yaklaşımı Türkiye, sokak hayvanı nüfusunu insancıl bir şekilde ele alan bir ülke olarak dikkate değer bir örnek haline gelmiştir. İstanbul’da, belediye yetkilileri kapsamlı TNR programları uygulamış, barınaklar inşa etmiş ve halk eğitim kampanyalarına aktif olarak katılmıştır. Bu çabalar, aynı zamanda sokak hayvanlarının refahını artırmıştır. Şehir, insancıl sokak hayvanı yönetimi için bir model olarak görülmektedir.
Japonya’nın Sıkı Düzenleyici Çerçevesi Japonya’nın yaklaşımı, sıkı düzenlemelerle halk eğitimini birleştirmektedir. Ülkenin Hayvan Refahı ve Yönetim Yasası, sorumlu evcil hayvan sahipliğini zorunlu kılmakta ve sokak hayvanlarının sayısında önemli bir azalmaya yol açmıştır. Ek olarak, Japonya’nın “Sıfır İtlaf” politikası, sağlıklı hayvanların öldürülmesini ortadan kaldırmayı hedefleyerek, yeniden yuvalandırma ve topluluk bakım programlarına odaklanmaktadır.
Sonuç
Sokak hayvanı nüfusunu yönetmek, çok yönlü bir yaklaşım gerektiren karmaşık bir sorundur. Başarılı stratejiler, insancıl muamele, halk eğitimi ve sorumlu evcil hayvan sahipliğini vurgular. İtlaf, kısa vadede etkili gibi görünse de, temel nedenleri ele almaz ve önemli etik ve sosyal sonuçlara yol açabilir. Bu zorluklarla başa çıkarken, savunduğumuz ahlaki değerler ve uyguladığımız politikalar, toplumlarımızın ve hayvan dostlarımızın geleceğini şekillendirecektir.
In cities worldwide, the sight of stray cats and dogs has become an increasingly common concern. These animals, often born in the streets or abandoned by owners, can pose significant challenges. From public health risks to ethical dilemmas, the question of how to manage rising stray animal populations requires thoughtful, humane, and effective strategies. Various countries have adopted different approaches with varying degrees of success, providing a roadmap for best practices and cautionary tales.
Effective Strategies for Managing Stray Populations
Trap-Neuter-Return (TNR) ProgramsTNR programs involve humanely trapping stray animals, sterilizing them, and then returning them to their original locations. This approach has seen significant success in countries like the United States and parts of Europe. For instance, the city of Austin, Texas, implemented a comprehensive TNR program and saw a dramatic reduction in its stray cat population. The Austin Animal Center reported a 95% live-release rate, indicating fewer euthanizations and a more controlled stray population.
2. Public Education and Responsible Ownership: Public education campaigns are crucial in addressing the root causes of stray animal populations. In Australia, the government has launched initiatives to educate the public on responsible pet ownership , including the importance of desexing pets and the responsibilities of pet adoption. These campaigns, coupled with stricter pet ownership regulations, have contributed to a noticeable decline in stray animals.
3. Legislation and Policy Enforcement: Strong legislative frameworks and the enforcement of pet registration and microchipping laws have proven effective in several countries. In Germany, pet owners are required to register and microchip their pets. This system not only helps in reuniting lost pets with their owners but also holds owners accountable, reducing the likelihood of abandonment.
Ineffective and Controversial Measures
Culling Some governments resort to culling, or the mass killing of stray animals, as a quick fix. This method has been widely criticized for its ethical implications and ineffectiveness. In Romania, mass culling was implemented in 2013, leading to public outrage and widespread protests. Despite the brutal measures, the stray population problem persisted, indicating that culling is neither a humane nor a sustainable solution.
Relocation Programs Relocating strays to rural areas or less populated regions has also been attempted, but this often results in new problems. Animals may struggle to adapt to new environments, leading to high mortality rates. Additionally, these programs can simply shift the problem rather than solving it. In some parts of India, such initiatives have led to increased human-wildlife conflicts.
The Consequences of Killing Stray Animals
From an ethical perspective, the mass killing of stray animals raises profound moral questions. It reflects a society’s values and its approach to animal welfare. In many cultures, animals are seen as sentient beings deserving of compassion and protection. Thus, culling can lead to a public outcry and damage a country’s moral standing both domestically and internationally.
The Moral and Social Implications
Erosion of Compassion Systematic killing of stray animals can erode the public’s sense of compassion and empathy. It sends a message that life is expendable, which can have broader social implications. Communities that practice humane treatment of animals tend to foster a culture of kindness and respect.
Public Outcry and Activism When governments implement culling policies, they often face significant backlash from animal rights groups and the general public. This can lead to protests, legal challenges, and a loss of public trust in governmental institutions. For example, in 2019, the culling of stray dogs in Egypt led to widespread protests and condemnation from international animal rights organizations.
Successful Case Studies
Turkey’s Compassionate Approach Turkey has become a notable example of a country addressing its stray animal population humanely. In Istanbul, municipal authorities have implemented comprehensive TNR programs, built shelters, and actively engaged in public education campaigns. These efforts have not only reduced the stray population but also improved the welfare of street animals. The city is now seen as a model for humane stray animal management.
Today Turkey is on the verge to make a decision that Romania went through in 2013…Animal activists, animal lovers are holding their breath. Mass culling is approaching…
Japan’s Strict Regulatory Framework Japan’s approach combines strict regulations with public education. The country’s Animal Welfare and Management Law mandates responsible pet ownership and has led to a significant decrease in stray animals. Additionally, Japan’s “Zero Culling” policy aims to eliminate the killing of healthy animals, focusing instead on rehoming and community care programs.
Conclusion
Managing the stray animal population is a complex challenge that requires a multifaceted approach. Successful strategies emphasize humane treatment, public education, and responsible pet ownership. Culling, while seemingly effective in the short term, fails to address the root causes and can lead to significant ethical and social repercussions. Countries like Turkey and Japan demonstrate that compassionate, sustainable solutions are not only possible but also beneficial for society as a whole. As we navigate these challenges, the moral values we uphold and the policies we implement will shape the future of our communities and the welfare of our animal companions.
In December 2018, India witnessed one of the most opulent weddings in its history as Isha Ambani, daughter of Mukesh Ambani, one of the richest men in the world, married Anand Piramal, heir to the Piramal conglomerate. The wedding, estimated to cost around $100 million, was a spectacle of wealth and grandeur, drawing global attention. This event provides a rich case study for analyzing the impacts of lavish spending across economic, social, psychological, commercial, and political dimensions.
Economic Perspective: Stimulus for the Luxury Market
The Ambani-Piramal wedding was a significant economic event. The enormous expenditure on the wedding stimulated various sectors, from hospitality and tourism to fashion and entertainment. High-end hotels in Mumbai and Udaipur, the wedding venues, saw a surge in bookings, creating a temporary boost in local employment and business activities.
Luxury designers, caterers, florists, and event planners benefitted immensely from the wedding. The event showcased Indian craftsmanship, with elaborate decorations, bespoke outfits, and intricate jewelry designs. This, in turn, helped promote India’s luxury goods market on a global scale.
However, such lavish spending also raises questions about resource allocation in a country with significant poverty and economic disparity. Critics argue that the money could have been better spent on social welfare programs, highlighting the stark contrast between the wealthy elite and the average Indian citizen.
Social Aspect: Glamour and Cultural Influence
Socially, the wedding was a cultural phenomenon. It set new benchmarks for grandeur and opulence in Indian weddings, influencing societal expectations and aspirations. The presence of high-profile guests, including global celebrities like Beyoncé, added to the event’s allure.
The extensive media coverage and social media buzz around the wedding amplified its impact. For many, it was a source of pride, showcasing India’s wealth and cultural richness on an international stage. However, it also perpetuated the culture of conspicuous consumption, potentially leading to increased social pressure on middle-class families to emulate such extravagance in their own celebrations.
Psychological Insight: Status and Identity
From a psychological standpoint, the wedding can be seen as a display of status and identity. For the Ambani and Piramal families, the extravagant wedding was a way to affirm their social standing and power within India’s elite circles. Such events are often driven by a desire to create memorable, once-in-a-lifetime experiences that symbolize success and achievement.
Lavish weddings also serve as a platform for social signaling, where wealth and connections are put on display. This can reinforce social hierarchies and the exclusivity of the upper class, contributing to a sense of distinction and identity among the wealthy.
Commercial Impact: Boost for Luxury Sectors
Commercially, the wedding was a boon for the luxury industry. High-end fashion designers, jewelers, and hospitality providers saw significant business from the event. The wedding helped promote Indian luxury brands and artisans, potentially opening new markets and opportunities for them.
Moreover, the event underscored the importance of experiential luxury, where unique and personalized experiences are valued as much as, if not more than, physical luxury goods. This trend is increasingly shaping the luxury market, encouraging brands to innovate and offer bespoke services.
Political Dimension: Power Dynamics and Influence
Politically, the wedding highlighted the influence of India’s wealthy elite. The guest list included prominent politicians, business leaders, and celebrities, reflecting the interconnections between wealth, power, and politics. Such events can reinforce the social capital of the elite, providing them with greater influence over political and economic decisions.
However, the visibility of such extravagance also puts pressure on the wealthy to engage in philanthropy and social responsibility. The Ambani family’s involvement in various charitable initiatives, such as the Reliance Foundation, can be seen as an effort to balance their public image and contribute to societal welfare.
Reframing Perceptions: Beyond Judgment
While the $100 million wedding may seem excessive to many, it is essential to view it through a nuanced lens. The event’s economic benefits, cultural significance, and promotional impact on Indian luxury markets are substantial. Moreover, such displays of wealth can inspire philanthropy and corporate social responsibility among the wealthy, potentially leading to positive social outcomes.
Understanding the broader implications of such lavish spending helps to move beyond simple judgments and appreciate the complex interplay of factors at play. It also opens up discussions on how wealth can be harnessed for the greater good, encouraging a more balanced perspective on luxury and extravagance.
Examining this event from a cultural perspective reveals its multifaceted influence on traditions, societal norms, and the global perception of Indian culture.
1. Celebration of Indian Traditions and Rituals
The Ambani-Piramal wedding was steeped in Indian customs and traditions, showcasing the rich cultural heritage of India. The ceremonies, which included pre-wedding festivities like the sangeet (music night), mehendi (henna application), and a traditional Hindu wedding ceremony, highlighted the significance of these rituals in Indian society.
Cultural Impact: By adhering to and elaborately celebrating these traditions, the wedding reinforced the importance of cultural rituals in Indian weddings. It served as a reminder of the deep-rooted cultural practices that continue to play a vital role in Indian society.
2. Display of Cultural Opulence
The wedding was marked by its grandeur and opulence, with elaborate decorations, traditional attire, and performances by international and Bollywood celebrities. The use of luxurious Indian fabrics, intricate jewelry, and traditional designs emphasized the beauty and richness of Indian craftsmanship.
Cultural Impact: The lavish display of Indian art, fashion, and design elements helped promote Indian culture on a global stage. It drew attention to the craftsmanship of Indian artisans, potentially boosting the demand for Indian luxury goods and traditional attire worldwide.
3. Fusion of Modernity and Tradition
While the wedding honored traditional rituals, it also incorporated modern elements. High-profile international guests, including Beyoncé’s performance, reflected a blend of Indian traditions with global modernity. The event was extensively covered on social media, making it a global spectacle.
Cultural Impact: This fusion of modern and traditional elements showcased the evolving nature of Indian culture, which is increasingly integrating global influences while maintaining its traditional roots. It reflected the dynamic and adaptable nature of Indian society, capable of embracing change while honoring its heritage.
4. Influence on Social Norms and Aspirations
The Ambani-Piramal wedding set new benchmarks for luxury and grandeur in Indian weddings, influencing societal norms and aspirations. Middle and upper-middle-class families, in particular, look up to such high-profile weddings as standards to aspire to, despite the significant financial burden it may impose.
Cultural Impact: This event reinforced the culture of big, elaborate weddings in India, where families often go to great lengths to host lavish ceremonies. It also highlighted the societal pressure to conform to these high standards, which can have economic and psychological impacts on families.
5. Global Perception of Indian Culture
The wedding garnered international attention, with coverage by global media outlets. This exposure contributed to the global perception of India as a land of rich traditions, vibrant culture, and significant wealth.
Cultural Impact: The global visibility of the wedding helped enhance the perception of Indian culture as diverse and grand. It showcased the country’s ability to host events of immense scale and sophistication, potentially attracting more interest in Indian culture, tourism, and business opportunities.
6. Cultural Diplomacy and Soft Power
High-profile guests from various fields, including politics, business, and entertainment, attended the wedding. This gathering of influential figures highlighted the role of cultural events in fostering diplomatic and business relationships.
Cultural Impact: The wedding acted as a platform for cultural diplomacy, showcasing India’s soft power. By bringing together global influencers, it helped promote cultural understanding and potentially fostered international collaborations and goodwill.
In a world where wealth disparity continues to widen, the spending habits of the wealthy often become a focal point of public discourse. From private islands to custom yachts, the extravagant expenditures of the affluent provoke a mix of awe, envy, and scrutiny. These spending habits have profound impacts across various aspects of society and the economy, warranting a multifaceted analysis.
Economic Perspective: Fueling Growth or Fostering Inequality?
The lavish spending of the wealthy plays a dual role in the economy. On one hand, their expenditures on luxury goods and services can stimulate economic growth. High-end fashion brands, exclusive resorts, and luxury automobile manufacturers thrive on the patronage of the affluent. The creation of luxury goods and services generates jobs, supports artisan craftsmanship, and drives innovation within niche markets.
For instance, the rise of luxury electric vehicles, led by companies like Tesla, has pushed the broader automotive industry towards sustainable practices. Additionally, the construction of opulent properties often leads to advancements in architectural design and building technologies, indirectly benefiting the broader construction sector.
However, critics argue that such spending exacerbates economic inequality. The resources devoted to creating luxury goods and services for a few could arguably be redirected towards addressing pressing social issues such as affordable housing, healthcare, and education. The visible gap between the lavish lifestyles of the wealthy and the struggles of the less fortunate can foster social discontent and contribute to political instability.
Social Aspect: Glamour and Alienation
From a social standpoint, the ostentatious spending of the wealthy is a double-edged sword. On one hand, it sets trends and creates aspirations. Luxury brands rely heavily on the social influence of celebrities and the ultra-rich to market their products. Social media platforms amplify this effect, with influencers showcasing high-end lifestyles that millions aspire to emulate.
However, this culture of conspicuous consumption can also lead to social alienation. The constant portrayal of unattainable luxury can breed feelings of inadequacy and resentment among those who cannot afford such lifestyles. The social fabric can become strained as communities perceive a widening gap between different economic classes.
Psychological Insight: The Drive Behind Extravagance
Psychologically, the spending habits of the wealthy can be attributed to a complex interplay of factors. For many, luxury spending is a means of signaling status and power. Owning a rare piece of art, a custom-built mansion, or an exclusive membership to a private club serves as a tangible manifestation of success.
Moreover, some psychologists argue that lavish spending can be a coping mechanism for the pressures and responsibilities that come with immense wealth. The pursuit of unique experiences and luxury can provide a temporary escape from the stresses of maintaining and growing one’s financial empire.
Commercial Impact: A Boon for Luxury Markets
From a commercial perspective, the spending habits of the wealthy create a thriving market for luxury goods and services. High-end fashion houses, bespoke jewellers, and exclusive travel agencies benefit immensely from the patronage of the affluent. The demand for personalized and exclusive experiences has given rise to niche markets that cater specifically to the whims and fancies of the ultra-rich.
Real-life examples abound. The purchase of the $450 million painting Salvador Mundi by Leonardo da Vinci, reportedly by Saudi Crown Prince Mohammed bin Salman, made headlines worldwide. Similarly, the trend of billionaires like Jeff Bezos and Elon Musk investing in private space travel has not only sparked public interest but also opened new commercial avenues.
Political Dimension: Influence and Power Dynamics
Politically, the spending habits of the wealthy often translate into significant influence. Large donations to political campaigns, funding for think tanks, and contributions to lobbying efforts allow the affluent to shape policy in ways that favor their interests. This can lead to a concentration of power that challenges democratic principles and undermines the political agency of the broader populace.
Reframing Perceptions: Beyond Judgment
While it is easy to be judgmental about the extravagant spending of the wealthy, adopting a more nuanced perspective can be beneficial. Recognizing the economic contributions of luxury markets, the innovations spurred by high-end demands, and the philanthropic efforts of many wealthy individuals can provide a more balanced view.
For instance, Bill and Melinda Gates have donated billions towards global health initiatives and education through their Gates foundation. Such acts of philanthropy demonstrate that wealth can be leveraged for substantial social good.
Ultimately, the lavish spending habits are a complex phenomenon with far-reaching implications. By examining these habits from various angles, we can better understand the broader impacts on society and the economy, and perhaps find ways to harness this wealth for the greater good.
hi I’m Karen Scott. I didn’t see a somatic therapist and author of the alchemy of shame transformation book and I’m a pleasure of speaking with Peter Levine who was written a seminal book “waking the tiger” and the founder of a breakthrough body based from a resolution model somatic experiencing that has helped so many people all over the world.
Peter it is such an honor to have an opportunity to speak with you today, as one of the greatest pioneers of somatic therapy
PL: shucks, thank you
it’s good to see you as always. I wanted to talk to you about shame because that seems to be a topic that a lot of us work with our clients and observe a morning one when it works well and it can be very tricky when we’re working with it. I like to read to you what Stephen Porges gave as a definition of shame of course Steven Porges the author of the Polivagal theory and according to Porges he says “shame is a parasympathetic break in an excited state, a fast-track physiological response that can overwhelm higher cortical function” how do you interpret that?
you tell me that for us well let’s start with the first hour
well just generally how do you see that in your hands?
well I first of all I think there are two different distinct types of physiological pattern of shame.: One is the agitated shame and that’s can you see that the jive like this and they’re looking away but they’re still like this or. Then there’s the “full collapse shame” right and I think what Steve is talking about when he talks about the excited state and then the parasympathetic, that’s the “agitated shame state” and that’s actually easy to work with, because there’s more energy to it.
And shame is one of the basic biological responses that social animals need to organize into groups, into hierarchies. It’s also what lets the little one know that something is really bad and shouldn’t be done again. So if the two-year-old starts putting his hands fingers the three-year-old putting his fingers in his little sister’s baby sister’s eyes, you need to stop that right away. And so this is a response that stops everything that’s in action it’s a break as Steven says.
And now the problem is when shame has become chronic, when shame isn’t repaired, see shame is meant to be repaired. So “no don’t do that again” but the end then John goes like this it just yeah they say it’s an “sweetheart you know you can’t do that but it’s not that you’re a bad person you know we love you” we and they get the hug and it gets repaired unfortunately that often is not the case and the child is left with this repetitive physiological state. Which is very similar to what you see in the shutdown with trauma and I think that’s one of the reasons actually, this is the logical reason reasons why trauma often is associated with same states because they have a similar psychophysiological patterning.
Wow sense. feel one of the first people that ever heard talk about the connection between shame and disgust and it seems really important and can you explain that connection right now?
PL: sure disgust probably originates again as in a bed with a biological function so if if you taste something that’s bad not only if somebody else tastes something or eat something that’s bad and they start the vomit, the all the people around feel that same level to discuss and the function is to get that out whatever it is that you ate. Or not to eat something in the in the first place.
Now when shame, so in sunders you’re getting rid of something that shouldn’t be inside and that’s that’s discussed getting that out so in shame when the person is habitually shamed is chronically shame they are taking in that badness and so disgust is the innocence the the the the bio psychological way that people begin to get out that shame. It doesn’t belong in me. I’m not a bad person. And often discussed is a gatekeeper to other emotions such as shame, such as sadness, such as anger, like because often discuss the wait a minute that doesn’t belong with me a lot of times when children ashamed they’re shamed by someone who was doing a shameful thing and so what they’re saying is “wait a minute the shame belongs to what you did to me not how I feel” so it moves to
about the externalizing it, externalizing feel discuss for the shame that
write in other words you’ve internalized it yes, so the antidote is to externalize it
that makes a lot of sense. how about make seeing it back at its source, there’s a lot of people write a lot about seeing shame return back to its source. whether it’s a parent door or school teacher whoever did the Shame. how do you how do you how do you feel about
what do you mean return to the source
I’m not trying to stand question you’re working with a client in the session and they suddenly remember we experiencing a shaming that happened in school saving first grade and they remember the teacher in front of the whole classroom so humiliating basically which there’s a close connection between shame and humiliation and it’ll work that sense of not only externalizing but saying “well that teacher was the one who really owns this feeling not that who it belongs” to yes I the child just made a mistake, where the child didn’t know an answer, it wasn’t that they’re a bad person again and the teacher is shaming them and humiliating them. Humiliation is a form of chronic shame. Shame has a biological function again, to keep us from doing things that interfere with the social group. Humiliation is valueless. It only breeds corrosive emotions.
well that brings me to the question of the “blame game” in a session so just give you an example: you’re working with a client and you have good rapport and you’re making good progress you’ve been making the progress over a number of months and then they come into your to your office and suddenly they’re sort of blaming you seems like for everything including the fact that it’s a rainy day and it just kind of feels like you’re playing a blame game. what do you mean, what is that pointing to and what are some ways of working?
PL: yeah well it’s not another fairly complicated question and it course it’s not a matter of “if but when”. You know we try to explain to ourselves how we’re feeling and often that becomes externalized as blaming somebody else. Now the person may have been making good progress getting good feelings, now remember there’s no way you’re going to get good feelings without they’re also being the swing to the other side, which is some kind of a bad feeling and again well if the person, let’s look at it this way, if the person is really lauding the therapist for helping them yet at the good feelings then a good therapist says “well granted I was your guide here, but this is something that you did, because it became something that therapists did then when you’re feeling cruddy then it’s the therapists fault” then the sun’s not shining. So that’s something you can maybe get at the pass.
question based shape and what I mean by that is the embarrassment that comes up whether it’s in children or adults, when they have needs and sometimes that particularly can come up around being ill or aging and suddenly there’s this big embarrassment of apology over you know “oh and you know sorry that you have to move the chair or that we have to do this or that” I just sort of you know I’m wondering because we often see the base shame as some kind of attachment wounding. I wonder if you see it in that way and if you do see it in that way when we work with it are we working first with attachment and then with shaming or how do you even see the debased shame kind of
well I’m going to insert them here first: Not shyness and shyness is a natural developmental phase of vulnerability and also the feeling that someone the adults, the parent can see through you, see into you. And that can evoke a disgust or shame or disgust response, because they’re seeing inside your viscera inside your inside your gut, but the shyness itself is part of spontaneity. So if either goes in in that direction as in terms of spontaneous playfulness, or if the parent is penetrating, I don’t mean necessarily sexually, but penetrating with their with their attention, then that can turn into shame. And a lot of times when people feel the spontaneousness, they then fall back into shame And in other words they don’t get “wait a minute this is actually a good feeling” this is a healthy feeling salubrious feeling.
hey that’s really fast, hey I’m trying to think in a session if I was working with someone in a session and that came up you know where they kind of felt like there was a way that they were being penetrated in some shyness
PL: or being seen
yes or being organs seen how how I was sort of work with that so that it didn’t fall in the shaming side but into that war, that spontaneous love it that’s right well I mean I think
that’s the key right there is to be able to access that playfulness, the playfulness yeah, this and to appreciate the shyness. You know when you see four year old kids in their calling like this, this is like whoa you know aren’t I just great and and and that’s you know and that’s when the parents could be “yes you are great” you are great by the way so okay you still have to eat you still have to eat your spinach. can’t fold your brother’s figured things isn’t yeah all of these these kind of things yeah
well it kind of moves me into a question that I want to ask you about proprioception and I know that you recently published an article through darkness, researched well through
frontiers yeah consciousness psychology consciousness here yeah
and the the base of that was the link between proprioception and healing trauma right yes yes so I’m just thinking about that because you’re talking about the 24 some playfulness in a session and I wonder if we can apply that idea of clients using different proprioceptive methods also with shame and in the shame resolution
PL: right, again you have to be careful about that because if you just have the person go into their body when they’re feeling shame, they are very likely just to collapse into it. So one of the tools I find to be very helpful is to have the person become aware, that they’re their eyes are averting that their eyes are looking away and down, that their shoulders are kind of slumped over and then to guide them, to lead them through an exercise where okay if you notice as you notice that and if you just let it increase just a little bit what would that look like, what would that feel like? and then what would it look like and what would it feel like when it begins to turn around and go in the opposite direction so you’re going into the shame, posture, physiology and then out of the shame physiology, posture. Moving back and forth and then you yes your pendulum your shifting so you don’t get stuck in it and then because that’s the problem with shame shame itself isn’t the problem it’s getting stuck in shame. a lot of times children aren’t respected, and that is an injury, that is a defender
a loss of dignity
that’s right because children deserve dignity, people observe all people deserve dignity and when again a child is just shamed and shamed you’re taking the dignity away, you’re taking that underpinning. what it means to be yourself with other selves.
I love that about your work. I love that you speak about dignity and I watch you work with people that you actually work with that issue you know activity it’s just so moving and touching to me. and I think it’s a huge huge piece that that’s missing in a lot of therapeutic approaches and
gosh I hope not
well sometimes sometimes it is but I really really love that binky you know that that actually brings me to a question it kind of ties into what I do right now very often in somatic schools of movement they will talk about the authentic self is movement, and I see that yoga and dance can be very therapeutic for punishing survivors and I’m wondering if you see that connection there and if there’s any pitfall into viewing that as being repaired the movement, movement itself as being you know the UFO
well indeed look when you when the person is traumatized there that’s something that the body does the body stiffens, the body retracts, the body constricts, the body collapses into helplessness. These are all things that the body does and in trauma or in shame. What we need to help people do is find new bodily experiences that contradict those of shame and helplessness and freezing and contracting. And movement is a good avenue for that, now again it’s not just movement but it’s movement with awareness of the movement of finding really the inner movement and it’s the inner movement that I believe takes people towards a reconnection with the authentic self. And that’s not the stuff that’s not the ego that’s not the ego the self in the ego with its small s it’s the purposeful intention ality of the organism in its movement through life that is the authentic self
you know I think it’s really really important to teach it when we teach about inner movement and it took me a little while to understand what you meant and I hope when I feel like I do now. but can you give a concrete the concrete example in a session of how you would distinguish inner movement for someone so we’re having the session, I’m sitting there and what would be an example
well let me give an example of the way things used to be done for example in psychodrama or certain yes types of Gestalt. so you’d be working with a client and they would be making some kind of a gesture and often the therapist would say well “exaggerate that” right and you would exaggerate it and now really exaggerate it and make some sounds .”now really really exaggerated” so it goes towards a catharsis it is an escalation. Now for some instances it’s a useful to help a person get in contact with their expressive, emotive expressive feelings. but what really takes people deeper is when they find out where that movement comes from on the inside and that’s why proprioception and Keena stasis are so important in restoring the self, because it’s in those inner movements “oh ok” so instead of just clenching my fists and opening my fist and being really angry, what’s it feel like when I open and when I close and then when I open… Wow that’s interesting… I feel my chest expanding right now. So one sensation leads to another to another to another and that’s what you find in the uncovering the discovery of the authentic self movements. and there are movement systems for example that really focus more and more on the inner movement such as “authentic movement” that’s even called authentic movement
yeah I’m also thinking about inner movement in the sense of your concept of somatic experiencing of energy wells and the energy being held in certain certain places and also in certain dimensions but saying certain parameters and I don’t know how you want to explain energy those but I’m thinking about it
again you got to give me like an hour at least
yeah but I’m thinking about the connection between shame being a contracted state and the energy kind of contracting intensely and as we work with folks to unpack that shame that maybe act that importance of the energy Wells comes in because if people just sort of go from that very contracted state, maybe I’m wrong maybe you don’t do that, but to a very sort of like oh yeah I have all this pride that that might be too much of a jump, in terms of energetically I never see that being very sustainable when people go from the one extreme of shame to the now sort of their polar opposite
well I agree I tend to agree with people our strong opinions though I’ll agree with you.
Harley back to your idea of energy well I think
let’s look at something maybe a little bit more simple. Okay the nervous system can only learn one small new thing at a time and if you try to learn too many things, you try to teach a nervous system of body too many things all at once, that they tend to interfere with each other. And so in that way I think it’s important to just take one little step at a time, until it really becomes an embodied incorporated in the person’s being in their nervous system, in their development.
it makes a lot of sense, a lot of sense I’m glad you clarified that. I’m thinking about the work you did in Kosovo I believe you were in Kosovo burning well Croatian how I show you in Croatian and you were working with Tomi healing there and you’ve been working with vets coming back from Iraq and I wonder if shame was something that showed up in the war in those those kinds of combat and you know post-conflict and if you know there was anything particular that stood out for you in terms of how you worked with those those populations
PL: yeah shame well many times shame comes up because people perceive that they weren’t not only able to protect themselves but to protect their family and people from their villages and so forth, so it often shame comes in in that way. And again in the military you’re not supposed to need help and so if you feel helpless then very often shame gets attached to that. right because you’re supposed to be strong, you’re not supposed to need other people’s help, but we do and not own I mean we need each other’s help when when we’re in the battlefield right because and that’s where we’re most military folks are trained. You are family and everybody’s everybody’s life depends on everybody else being by their side and if something happens to somebody else often a lot of shame is experienced around that. Feeling the vulnerability of losing friends, losing family right, because it’s family and it’s just if you feel just so such sorrow and grief but because we’re taught not to experian military we’re taught not to have feelings because you don’t want feelings on the battlefield that will only interfere with things, that would only get in the way of your functioning, but then because we’re unable to feel them and process them shame tends to fill that void
there are no feedback technology is something they’ve been using with bets and people that have had trauma and so on and I’m just wondering what your senses in terms of being able to you to create new neural pathways for things like acceptance and worthiness, belonging. you know is it is it useful is it does it seem useful in terms of you know seating the new positive
doesn’t there a feedback seem useful feedback yeah. I think so I think their feedback has a lot of potential and has been you know poorly utilized because again it’s one of these things that’s not accepted now on whatever it is random aside double-blind stuff but I think it’s valuable I think is very valuable for kids who are ADHD and I think that that should be tried before giving them these heavy medications, which many of these kids are on. And in a way I see se as a form of neurofeedback because you’re picking up a lot of the therapist is trained to pick up a lot of these very subtle shifts in the body and in the nervous system and you use that feedback. But I think as a self-help tool neurofeedback is very useful, it’s a good it’s it’s a very good mindfulness enhancer.
people talk a lot of that mindfulness that is for shifting so many things including shame and I think you would probably agree that it’s a very powerful tool. but in this shame cycle, that downward spiral cycle, that we were talking about earlier, sometimes mindfulness comes in too late right because the cognitive mind is kind of hijacked.
sure
so in terms of how you would use or how you even think about using mindfulness with clients and it’s particularly connected to shame, with that be sort of pre and post ,you know like the shame that
well I think people are becoming more nuanced in mindfulness work. mindfulness isn’t just you know it’s not like just meditating, it really is becoming I think that should legitimate ly be called embodyfulness aswell. because you know if all you do is be aware of what’s going on, but if it has to do with trauma and shame, that’s not going to change it, just being aware is not enough. you have to find ways to shift it, and you know I was just presenting at a conference on mindfulness and compassion essentially and there were some of the really good people in mindfulness were there, or their guy named Rick Hanson and we had a really nice connection and I was really pleased I actually asked him a question during his lecture and then the next slide he was answering my question so we laughed about that and because again it’s it’s a you know I mean those of us are started working with the body in the 60s you know we’re kind of glad to see then people are catching up. yeah but I think it’s it’s now it’s a point where where the body the body awareness is now becoming part of the whole mindfulness understanding.
my final question really looks for the future and is kind of you know asking the question do we humans still need shame? you know if as we as we evolve is our consciousness evolves and society evolves can we replace shame compassion and awareness or do we need shame for accountability?
well okay in the ideal world right where everybody is the Buddha, right, sure we don’t have any use for shame. In the meantime that’s a hard one, right you think of a time when you you I mean you had an argument, you did something it was really a little bit cruel to a friend, and then you realize “oh my gosh I’m sorry I apologize for that” that’s important and that shame that gets you to apologize. Now if you’re totally aware of everything, well you’re not going to do that, but in the real world we’re doing it all the time, and the question is whether we repair it and I think that’s an important thing that people learn in having a healthy relationship, is the ability to be vulnerable and to repair something that’s done, where you transgress on a person’s dignity.
and I guess having compassion for the self when you when you’ve made that transformation that’s where the compassion comes in myself
that’s right yeah I mean all compassion really begins with self compassion, but we usually don’t get to self compassion until we are able to feel compassion from somebody else, or somebody that had compassion for us. Then we’re able to kind of you know play the ins and outs of it and and be compassionate to others.
well you’ve shown so much compassion to the world Peter. I mean your work is amazing and I’m so grateful for it every day of my life. so yeah thank you for this time this interview is been really rich and informative and for the somatic experience in law okay gladly
The Unseen Discussion Between Peter Levine & Bessel Van Der Kolk
Thank you both for being here, you are such Inspirations in the field and in the world. Thank you for all your incredible work and we’ll start with the foundational question from each of you is “how do each of you efine trauma now at this point in your career and and in your research?
do you want to start M
BVDK: well trauma is a trauma, in Greek it means wound and it is horrendous experience, horrendous experience that’s really important that overwhelmed Your Capacity to cope basically. It’s not like nasty stuff unpleasant difficulties the weather being bad you’re having to dig your car out the snow it’s about really overwhelmingly horrible things.
PL: yeah you know I’m thinking one of the best definition that I’ve heard succinct definition is the one from Freud in the late 1900s and he said that trauma is a breach in the protective barrier against stimulations. Stimulation leading to feelings of overwhelming hopelessness. I think that’s really the key. The only thing that I would add is it’s a a breaching the protective barrier against over stimulation, leading to feelings of overwhelming helplessness. So I think he really nailed it. Unfortunately you know he went in a very different direction after that, but to me that really says it. You know and when I started working with people in the 60s one of the things that came up what times when these people felt overwhelmed, particularly that their autonomic nervous system couldn’t adapt, so they didn’t have bounceback, resilience and so a lot of my work with them was about bringing together a more resilient nervous system and a more resilient organism so okay
BVDK: yeah like me supplement you saying trauma is not an event that happened somewhere in the past that event is over and it’s gone. Trauma is the imprint that your reaction to that event leaves in you. And had much of my work and my colleague who’s staying with me right now Marty tyer andan has been how it’s about how trauma changes your brain changes how you experience the presence. and Trauma changes how you experience um all sorts of things and how you organize your reaction to, but for other people is neutral stimuli and you react to things as if the past is back.
PL: yeah and I would also say one more thing. Of course trauma is something that goes on in the brain in the mind, but the way I came to trauma in the in the 60s was that when something happens you just look outside your door or something and you see somebody has been fallen off a bicycle and so you get a and then you look more carefully and they’re really seriously injured and you get Y and that’s the brain talking to the body talking to the autonomic nervous system and talking to the to the our basic instinctual functions. And but it’s something that goes in in the body because when you saw that accident your guts twisted, your breath got stuck you feel stuck so again what can we do with that how can we help people move through that and one of the things that I think is really important that also involved with you and our dear friends stepen… is that that the this two-way Communication channel is the V one of them the main one is the Vagas nerve but what was not so readily known is that the vagous nerve is 80% afer is 80% sensory so it’s getting information from our organs and sending it back up to the brain and this becomes a what I call a “positive feedback loop with negative consequences” and until we’re able to change that relationship with mind and body as you were saying Bessel we we’re we don’t have access to our “Here and Now experience of Life”
Speaker: yeah I’m wondering if we could each take some time or each of you could take some time to you started it Peter but we can move a little further into it is, share how you each came to understand and recognize the importance of how the body shows up in trauma healing or in other words how the body keeps the score.
PL: right right and that’s the wonderful title of bessel’s book um but the way I came to it is I was working I was very curious I was developing a series of mind body exercises. I talk a little bit in my autobiography and when I would found that I could relax in a specific way, a significant or special sequence, of relaxing muscles in the jaw, the neck, the throat, the diaphragm, that their blood pressure would these are again working with a group of men who had high blood pressure that not all the time but often and the blood pressure would drop 5 -10 -15 even 20 degrees. And so I was realizing that something goes on with them and as I explored that further it was clear that many of these people had not only experienced trauma, but they had also experienced high levels of stress throughout periods of their childhood and even to some degree of their um of their adulthood. So kind of gave me the idea of a place to where to start a placeholder and I you know I went um from there and so that was again that was really what took me in this direction. Because when I work with these people a lot of images would come up from the past with very difficult emotions, so as I was able to guide them, then they were able to restore balance and then that’s when I realized “now this is not just about relaxing certain muscles it’s something much more deep deeper than that” and that was how I came to my work my interest.
BVDK: yeah you know it’s this is really what brought Peter and me together. It seems so obvious that you see it right in front of your face, like you’re talking about something, something is happening and suddenly somebody becomes agitated and their voice changes and their breathing goes fast and you know it doesn’t take a lot of observational power to see. What Abram cardner (?) was really the first person who described this issue back after the first world war ; said “it’s a physion neosis if your physiology believes the trauma” and that’s what you see right in front of, is that the body keeps score and then people say ”oh but the body doesn’t remember”.
I never said body remembers that you experience trauma through heartbreaking at gut wrenching Sensations in your body ,which are generated by the alarm system in your brain that senses these messages to your body that you are in danger. And so the challenge with trauma is not so much, although it’s also useful to find words for what happens to you, but the big challenge is to change your physiology so that stuff that objectively is not particularly dangerous to you, it becomes no longer becomes a threat and your body no longer responds to minder stimuli as if you’re about to die.
PL: yep yep yep you know just thinking back about the the connecting link between body and body and mind the Vegas nerve. Darwin I think you know this also , that Darwin talked about this as the pneumogastric nerve that’s right go from the gut from the from the lungs and the gut and of course from the viscera and he realized that that nerve which is really totally amazing that this nerve was responsible for gut wrench and heartbreak.
BVDK: exactly I mean how if you want to talk way before any of us knew very much about the brain Darwin nailed it.
PL: yeah he nailed it and just I mean of course he’s our hero. one of our heroes.
BVDK: yeah and interesting Darwin had his own issues oh yes interesting his mother died when he was eight years old and he repressed the memory he had no response but he and his wife had quite a few children and whenever his wife would become ,would give birth another child Darwin would become sick for several months. Clearly post- traumatic reaction to the loss of his own mom.
PL: right yeah yeah typical one and he suffered for a lot of what we I talk about is syndromes yeah you know a lot of autonomic syndromes. combinations of of high arousal fight or flight and then also of shutdown so he had many many physical symptoms.
BVDK: which shows again that you can be very traumatized and be brilliant at the same time
PL: yes yes it’s very important really important one, it’s a really important. Because you know it’s sort of like people who have had this early trauma like a friend of mine, really wonderful woman named Edith Eger, EDI she last year I think has published a book called “The Choice”, she was a holocaust Survivor and this woman is at a high high level of functioning. But when we visit her we try to find some little ways to work with some of what she experienced, but she you know she’s she’s famous, she’s compassionate, she’s incredible therapist. But on the other hand some people who have a similar background don’t, never can function and they get sick and may
BVDK: but what we mentioned yesterday actually is that people are not unitary phenomenon, that we all have parts, so that person may be compassionate, warm and sweet most of the time, but if she gets triggered she may throw a temper tension. out of nowhere so what trauma really does to you is it activates certain systems while other systems emerge to compensate for it. and so people always live in a quite a varied internal reality from time to time depending on the circumstances.
And so our work is is to and Peter is has been a major teacher for me in that regard, is to activate the memories or the experience of one body while keeping people safe and that is I just have always loved working with you Peter in that regard, because you’re I of always love it when you see I see you do it it’s just beautiful how you very gently move people to the experience of danger and just very gently help them to experience it and to allow them to put an end to the experience, or to go come to some sort of completion.
PL: yeah completion I think is really the operative here completion and relative safety finding some place where the person feels safe enough to begin to touch into these sensorial experiences
BVDK: and then our job as therapist is to be that container of safety that not to be brilliant or to say profound things, but to really just be a presence that makes it safe for people to go into very uh painful and dangerous situations.
PL: yeah yeah you know sometimes I’m I’m sure they do but you people send the books, that would like an endorsement, so sometimes I’ll look and I thumb through the book and I notice that it’s a really really wonderful quote and that I was going to ask them if they could if I could use it, but then when I looked a little bit more closely, it was from one of my books in an unen yeah I know that’s it’s kind of weird and uh the quote is something like “trauma is not so much or not just what happened to us but rather what we hold inside in the absence of a present empathetic other” and I think that’s what another way of what you were just saying Bessel that we really have to be balanced in ourselves, grounded in ourselves, in the Here and Now with ourselves so that we can provide that container for our clients patients
BVDK: yeah excuse me but of course once you go into your trauma, you may lose touch with the empathetic other. Because you becomes the whole world’s dangerous and people may become really frightened of you even though you may have started off with the very best of intentions, when people get triggered, their whole world gets contaminated or get um gets determined by the trauma and so our job is to really keep people mindful enough and calm enough and connected enough so they can very gently and gingerly go into these very painful memories and experiences of the past.
PL: yeah but in one small amount that at time I don’t really agree with the exposure therapy kinds of things have
BVDK: Rel live you and I are in the same worth like that is really your term Peter that now we all use had of pendulation oh yes and oftentimes people come in and finally they have a chance to talk and they start vomiting out that trauma and that doesn’t really do you any good it has to be integrated it has to become part of you and you have to do it very gently and very gingerly yeah
PL: and that’s that’s vitally important and it’s precious we can offer that
was that something you came to realize uh right away or was that over time that process of titrating into the the traumatic experience?
BVDK: there’s days that in one session you can do amazing things and in one session people can come to a completion and for other people it may take years before you can get it
PL: absolutely and I think that’s another one we have to be have some humility about is, yes sometimes you see really miraculous changes, yeah but times where people have been severely abused neglected in their early childhood, it that takes more work and it also takes along with working with the trauma, with also working with the relationship.
BVDK: right and I say but but I learned actually from on Pi actually is that people become afraid of feelings themselves. People don’t want to feel because any sort of feeling is associated with danger and so it becomes a very careful process to help people to to begin to feel themselves and to begin as many people you traumatized you say how about if you take a deep breath and say “I don’t want to take a deep breath” that any sort of stirring up of your internal world is dangerous, they will be happy to tell you trauma stories, but actually to go inside and meeting yourself may be very terrifying yeah
PL: and like you said it’s about pendulation because when people let me Gra this first experience their Sensation, there’s a contraction and people are terrified as you just said with that contraction so they avoid in any way they can. So maybe their body first responded against threat and against bracing, but now the person is bracing against the very feelings that can help them to heal, so instead of uh uh dissociating or leaving this the just notice when they can be guided into a contraction yeah and then help them open to an expansion and then a contraction and then an expansion that’s my word I coined was “pendulation”
Because it’s and what also is maybe not so well understood is that just going into expansion doesn’t do the trick. You have to be able to hold together those experiences of contraction and expansion if it’s just expansion you have what they call in the meditation circles , you know I know because I’ve taught there is that it’s a “bliss bypass “ you experience bliss but that’s all you want to acknowledge, that’s all you want to be with, but it doesn’t work that way.
BVDK: so yesterday our paper that we we did a very large research project in psychedelics and we saw that psychedelics are very powerful on helping people to go into the capacity to feel these things much more deeply and we had half the people got Psychotherapy only, the other half got MDMA added to it and it was really stunning how much the MDMA help people to go into the spaces that they ordinarily wouldn’t go to.It was just published yesterday in plus one uh and it really was a stunning thing because we had never seen anything besides us who could help people with it and turns out psychedelic agents can really be very powerful in promoting that to people yeah
PL: yeah yeah that’s such an important topic you know and one section in my autobiography book is is really to look at both the promises and potential pitfalls of psychedelics, how incredibly powerful they can be, but how people need to be prepared and followed up and I think that’s the key and the rich the research that you and what’s the name of that organization are doing, this research and I I think it will be said to be a revolutionary change.
BVDK: yeah and you know that that is sort of the Hot Topic these days. But is missing in that research is exactly your work, that when people go into that trauma on psychedelic they have very powerful sematic experiences and most people who do this work are not trained by you or other people who are very good in dealing with the body and they don’t know how to deal with the somatic responses. So it’s very to bring these two worlds together actually
PL: that’s right and it’s I like the way your hands come together like this vessel, bringing the two together, I think that’s where it’s happening
BVDK: at me you’ll see anything you know, he’ll he’ll just see it like it fit your ears I Noti how you ears
PL: observing for me that would take me back to when I was a young child and my ears the same size as they are right now, so people made fun of me and called me Dumbo. So when we were at the the evolution of psychotherapy conference, I realized I didn’t bring my night shirt, so we went to one of the the Disney Stores and there was a gum a dumbo t-shirt, so immediately Laura bought the t-shirt for me so could wear it and renegotiate my ear trauma.
BVDK: humor is very important it is I find the people have some people you work with have been horrendously traumatized, but preserve their sense of irony and humor. And that makes it so much easier to work with people, who can also have a little bit of a capacity to laugh at themselves yeah
PL: but again we we have to really make sure they don’t experience us as us that’s right it really has to be coming from there and usually it comes from these little moments of Joy that may come up you know and I think just building on those certainly is helping with their healing
are those tools that build the resilience to go into humor
BVDK: is not a tool humor something that emerges you cannot teach people humor, it’s humor comes out of like Peter and I have a very longterm right intimate relationship and we can be funny with each other because we feel safe together. And that can only happen when people feel really relaxed and can look at their internal contradictions and the on the one hand this and that but you cannot say let me teach you having a sense of humor, like doesn’t work right.
PL: I think you made the point
yeah yeah going with that what are some of the the tools or the practices that you have found helpful to build that resilience to move into healing process?
PL: well you know when people are able to guide to their positive internal experience, which is really about autonomic resilience, I think that’s the key as much as anything else in building resistance. Resilience. Also you know um as as therapists we’re also counselors and we’ve often find out something that really has affected them in a positive resilient way. One of the things if you’re working with people with trauma, depression, anxiety, they really don’t see anything except that and so if you ask them “how is your day” basically they say “crappy” and well I then I think okay well is that the higher experience of the person.
So I developed an exercise I call it the um what do I call it the anyhow I’ll say what the practice is and then if I can remember the name I’ll give you the name oh “the conflict free experience” so that you you could go beyond the conflicts, so the idea is to think of a time so I’m talking to a client to think of a time in the last day the last 24 hours when you felt even the smallest amount less anxiety, depression, fear or you felt a little bit more like yourself, the self you would want to be, and the person will say “well no there wasn’t any any time” I but yes but I’m asking the question during that time was there was of course one time at least where it wasn’t just as horrible.
“ just oh yeah I can remember a friend called me a friend I hadn’t heard from in a long time and it was really a nice contact” so that’s a re that’s a building res resilience then the next step I say okay well how about in the next two or the last two or three days another time a different time again when you felt a little bit less anxious, a little bit less despairing blah blah blah blah and then the person might say something “oh yeah yeah yeah um you know uh I have a pet dog and we went out for a walk together and she was just jumping around and just clearly enjoy”
okay as you can see that image, let’s just have you shift back and forth between that image and whatever you’re experiencing in your body and again that’s about also another aspect of building resilient. I think any therapy that doesn’t build resistance, is not going to be an effective therapy.
BVDK: that’s not only true for the people we work with who trauma test, but therapists want to go after the trauma story, such a trauma story and but it stuck me is almost nobody who I supervised for the first time knows anything about what gives that person a sense of pleasure, no history of pleasure, no history of save people, no history of accomplishments, and that is again part of the pendulation piece, is to get also in touch with what gives you Joy, what gives you pleasure what has been around so then you can do the pendulation between the pain and the pleasure, but it’s very important to do a pleasure history and a joy history and a connection history.
PL: we call it a trauma resource inventory
BVDK: yes yeah and but even that is has to wear trauma, in it but maybe you should talk about Life Resource inventory
PL: yeah yeah well that’s sort of the idea yeah yeah
I don’t feel like that’s often modeled so maybe we can even do that now with with you both sharing like what brings you Joy and what brings you pleasure
BVDK: ah different for different people, me music is terribly important, I’m inviting my bikes to the hills here and walking through nature, gardening, talking with my friends, that’s usual stuff
PL: yeah you know just a little while ago in September I guess you and I and Steve pores were presenting together in Oxford
BVDK: at this in the in the sheldonian theater in Oxford which is not a minor little place
PL: okay and when I think about that yeah I think about the three of us sitting there together in the stage and I think that well that really that joy that that brought. and and how much we are gifted by giving people of give these gifts. and and also I think what affects me also is there that expression called “Tikkun Olam” it’s a Jewish expression and it means “to leave the world in a better place then you found it” and I think that also when I think about that relate to that brings me a great deal of satisfaction, that I know that I have done the best, that I have followed my truth. Sometimes difficult but that’s for me very …
BVDK: I can so many many experiences you and I had when we used to teach together of just a real deep sense of Joy, when we had moved the person from one place to the other and everybody feels great. like they feel great and we feel great about what we have been able to do, therapy can be a very joyful experience if you become a good therapist
yeah thank you for going into that pleasure and that joy. As you share it I I can feel the the Resonance of it the contagiousness of it and I I can really hear and feel my own body. the power of that as you speak of it in terms of resilience
BVDK: yeah well no I think the word pleasure is not being used enough in our field life is really about finding what gives you pleasure gives you Joy and that’s an important Pursuit for us. In the constitution in America the pursuit of right fundamental right.
PL: it’s not just about anybody can have guns but
BVDK: yeah but guns come in or you need to keep your slaves under control I forgot yeah yeah yeah
I’m hoping uh you both could share some of stories or highlights in in the many years you’ve been working with people of stories of healing that have impacted you, or that still feel so present in resonant in your body even now
BVDK: yesterday a person who saw me 40 years ago, who we did uh four sessions of newer feedback with and who got a real deep sense of her preciousness. I mean it happens all the time, it happens in almost every psychedelic session we do, you know the sematic experiencing sessions that we have and that Peter is such a master at we just T the class and workshop at at kapalo for 150 people and when people come into their own calm themselves down and discover each other. it’s know the world is filled with wonderful things actually yeah
PL: you know I’m often asked the question what do you do if the person that doesn’t have a sense of their body and actually Bessel there was a young man in one of our workshops, our two day workshops, and so he followed me afterwards and wanted to do some therapy, but he he lived up in the Bay Area. he’s a Works in in in Hightech ready and he clearly on the Spectrum and so he would come to work with me, uh I think it was probably three days every year, and when we first started working he typed out questions he had for me on his computer, he was sending he wasn’t looking at me he was looking at his computer over to the side, and so um I would get on my computer and respond to him even though he was standing there sitting right there. So the second year was the same kind of thing and so but the third year, he opened the computer and closed the computer and looked at me, So again this was uh someone who didn’t have a sense of the body and needed to be met at their level. So I just want to show you every year I get postcard from him and here is oh ah that’s a lovely postcard isn’t that wonderful speak a thousand words it does and I have so much joy when I see that and appreciation for him and he always says something like “dear Peter hope you are well” but again if we find a way to meet people where they are, and not where we want them to be, that is also important.
BVDK: but what you’re saying is so such a critical thing that if you cannot feel your body, you cannot feel yourself and you cannot feel pleasure. So a normative response to trauma, because it’s lived out as Darwin already said in heartbreaking gutwrench is to learn to shut off your emotions and your Sensations. Very useful thing to do when you’re overwhelmed by your feelings, but if that becomes your habitual way of being in the world um it pays off because you stop feeling pain, but you don’t feel pleasure either. because pleasure is also a Bly solation and you cannot select one over the other in order to feel your pleasure your and so opening up to of the bodily Sensations to yourself is very much at the core of trauma treatment. and if I have to give references to that I would say more than anybody else, Peter Levine taught me that, although some other people may say but I talk you that too 34:29
PL: yeah yeah you know there’s a kind of a, I don’t know if it’s Tibetan, but it’s some tool that are used in different techniques. I say techniques, approaches and that we can’t avoid pain, if we try to avoid pain that’s not going to work, but we can’t also grasp on to pleasure and to really that’s the midway according to the Buddha. You don’t grab on to pleasure, you don’t try to push away pain
BVDK: see and the critical issue here is the issue of time and so I like to show a videotape of a mom who doesn’t pay attention to her kid and then the kid can very distressed. you’ve seen that movie. and then the mom comes back and takes care of the distressed kid and it shows how this child gets an internal frame of the world of sometimes it can really feel crappy, but my mom will come and help me out. and many people who traumatized don’t have an internal sense of this can be over at some point and there are certain areas of the brain that have to do with timing that actually don’t work anymore. And so when you are feeling terrible it feels like this will last forever, as opposed to sometimes things are unpleasant, some sometimes things are painful. But will time will flow as through things and so a very important part of healing from trauma is to get that sense of time in your mind of now “I feel really crappy” and then I feel better” and to get a sense of all the things you can do that if you get really upset if I do my yoga poses, or I make contact with the person, or I go for bicycle ride, but I can help my body to calm myself down. So trauma is really about a sense of timelessness, that this will last forever, which all of us have had that experience. But also you do that very beautifully in your work that you demonstrate also yeah
PL: yeah I think in a way this is what you were talking about the people that don’t get better after one or two sessions.
BVDK: that’s right
PL: that they have to keep having that experience with us over and over until it really then becomes embodied, becomes linked in the body.
BVDK: and so and then it becomes really the cultivation of getting a sense of time of “oh now I feel bad and now I don’t feel bad” and “now I feel joyful” and then pain will come and “I’ll deal with the pain when it comes” and I think that’s really the big maturing issue that again in our psychedelic therapy was a very powerful thing that came online in people.
is it the the pendula process that can help reinstate time? is that what you’re saying?
BVDK: yeah the pendulation is really uh that people become aware of oh now I feel safe and now I feel pain now I remember something awful and then I remember something good. That have the mental flexibility that you going to get trapped in one state of mind, but you know that you are complex composite person who can feel depths of despair and hearts of joy, all at the same person and that’s all part of me yeah.
PL: absolutely
Speaker: I am something I appreciate so much of of both your work is that that reinstating of time, the reinstating of space, the reinstating of feelings in the body, this reinstating of this these primal elements of what it is to be alive
BVDK: yeah and these will be primal elements that are not cognitive elements. You cannot say to people you should experience a sense of time. Uur job is to help people to experience that on a very deep level and to discover that themselves we canot discover that for people.
Speaker: so I, as we have another 10 15 minutes I’d love to spend some time looking back at the history of your work both of you and and just ask you know, what has been your mission or your drive? what are what are you most proud of as as you’re looking back of Decades of incredible work?
BVDK: well you know uh it’s always a progression. You know for me a very important moment came and anybody who’s heard me talk, hears me talk about it, is that at some point somebody showed me a video tape of a woman who was very distressed and very pained, who did EMDR, and after two sessions she said” it is over, the trauma is no longer there” and that little videotape inspired me to go like people have the birth right to be able to say “it is over” and so my quest has been very much like some method work for some people other method work some other people, but my job is to find what will help this person to say “it is over over” it’s over and that’s really uh the Quest for me is and that I’ve explored many different methods, that’s I’m not a guru, I don’t propose any particular particular method, say some people can say it’s all over after they do somatic experiencing, other people say it’s all over after EMDR, other people getting together through psychedelics. And so our job is really to find out what is it that you need or what you should explore for you to be able to say it is over.
PL: good advice, good advice and it’s important that the therapist doesn’t say well this happened a long time ago, it isn’t it’s over. right I mean yeah but we just put in that caveat
BVDK: yeah yeah yeah and then actually came up yesterday then people say “oh this person is treatment resistance” but you should say “oh I don’t know enough to help this person with the method that I’ve learned”
The tradition in medicine and psychology is to blame the patient if you fail. With them instead of saying “Oh My Method didn’t work, what do I need to learn to help this particular person to get better”
PL: yeah yeah where’s our our shortcomings?
BVDK: yeah and you know I love to show people pictures of the web telescope and what the universe looked like 30 years ago. And 30 years ago we could see just a little bit of universe as technology evolves, we can see much more. in a bit and I think that is what happens in Psychology, we are in a process of learning stuff. You know 40 years ago nobody knew anything about the treatment of trauma and now we have discovered some things that are often helpful and I hope that in the next 50 years the field will be as fertile as it has been for the past 40 years and that people 50 years from now will laugh at us about how ignorant we were. And I hope that but they of us and say they were living in the Dark Ages, you know.
Speaker: yeah I love that Peter what about for you what’s been um sort of the driving force your mission and what you’re most proud of
PL: okay so over the past 50 years you know I’ve developed this approach called sematic experiencing the the living body , you know and I’ve taught in many places as we did at ASN but all around the world and I really at one time realized my gosh you know the archetype of Chiron the wounded healer and that that was really what was also driving me. So I decided to make an exploration, an excavation of my life kind of reflecting back and trying to find the pieces that connect together and and that still need to connect together ,so I did that and it was meant only to be a for my own work, my own healing work.
But but then this um person I know is a publisher somehow he had heard about that and he said well why don’t you make it as a book and publish it as a book and I said “no it’s just for me it’s only for me” and then I had the following dream and in the dream I’m standing facing a field and in my hand are are pages typewritten pages and it’s like in the dream I’m looking from left to right right to left just obviously I’m not knowing what to do and then behind me this wind comes and takes all of these pages and fills them sends them to the to the meadow and land where they may and that’s when I realized that I would be willing to try to write something that could help people heal. And also could kind of be the backstory of how I developed my work and I received wonderful support from so many people. And so anyhow the book is now at the publisher it’s called “an autobiography of trauma- a healing Journey” it’s available on Amazon.
And then I realized okay now I can let go I mean I was feeling terror. When I realized that this could be a book and and I’ve gone back and forth between terror and well leaving leaving this Legacy. And for people to build upon I think that was I really appreciated what you said about they will look back and just say good Lord these people were clueless or at least in some way I imagine they’ll give us some kind of credit. so anyhow writing that book and putting it out and and then actually the first time I actually talked to an audience and mentioning it was at the evolution conference and I stood up and you know there’s some thousands of people and I felt terror, I felt sheer terror. And one thing I’ve learned is not to try to deny it but just to kind of enlist the people and I said look I’m really scared about this and what’s made it possible is that the endorsements that several of the people I know and several friends have done and I felt their support. I felt their holding of me in this in this endeavor and in writing the autobiography. So and even when I talk about it now I get a little bit of a twist but it moves through it, moves through and and I think that I’m going to probably do a couple of other books one on spirituality and Trauma and then another one with a very close friend on healthy sexuality for adolescence, which of course is just a complete disaster. So I think writing books, walking on the beach, going to real places where I really feel like it’s I can swim and be and move and dance to really shift my life now to follow my heart to take me and lead me the next steps which wherever they are because I don’t really know
Speaker: exactly where they’re going to be
BVDK: okay see I think it’s really important what Peter is saying about the wounded healer, you know, and that’s something that maybe not easy when you’re young and insecure to really see yourself as a laboratory animal, that we all have high pain and our hurt and as my friend be with BBD attachment researcher says “all research is research” and become therapist in order to heal ourselves or heal our mother. or something this is never neutral you devote your life to this because there’s something inside of you that you want to heal and and getting in touch with your own pain your own hurt uh is enormously important to become a good therapist and to really feel what you have put off with, what you have dealt with, and if you really get in touch with that you become much more respectful other for other people and other people’s solutions and when you hear how affected you have been by the own adversity, if you have experienced you go like and other people you other people s it’s like “that was much worse than what happened to me and I have no idea how I would have dealt with what you have gone through” and you start with position of great empathy and great respect, people have actually have survived what they have survived. It’s very important.
Speaker: I’m wondering if we can land with just sharing uh something you’re excited about for the future Peter you started some and I just want to offer a little more space of like if there’s a, what’s next for you or something you’re excited for future projects or research that you can be excited?
PL: I’m not the researcher
BVDK: or project no so we we finally published our our self experience in MDMA paper I think psychedelics are very exciting very worried about it. I think it’s last time it got screwed up and I’m not sure that it won’t get screwed up this time, but I think psychedelic hold enormous promise to really go very deep in into the sort of stuff that Peter more than anybody else has been exploring, your relationship to your body and I think there’s some real promise that I would be excited about exploring or helping people explore whether we can change very deep issues like autoimmune, diseases, fibromyalgia with learning how to work much deeper with body sensation and body awareness and we’re not there at this point and getting there yeah we’re get
PL: want to make sure we have time to mention the Boston trauma conference and also the the one that Scott and Melissa are putting on so maybe that’s what you say a little bit about that yearly conference
BVDK: I say this year we have our for the past 35 years and Peter has been our guest several times I’ve on a conference in Boston where we look learn from academic research basic research in the brain uh about what we really are learning in Laboratories and connected up with Innovative treatments. We have singers, songwriters, movement people, yoga people semantic experiencing people. But we also have stuff on very basic neuroscience and it’s the place where we try to put together uh the brain uh the mind the body and spirituality and so our foundation is called the “trauma Research Foundation” traumaresearch.com and you can find a program there again, lot of somantic experiencing. But there’s really the integration about the huge amount of knowledge that we have these days about trauma that none of us can really contain so it’s a conference where people are really helped to see the whole complex spectrum of what how a trauma does to the mind and the Brain development and the evolution of healing yeah yeah
Sometimes people try to exercise will power when they try to manifest what they I really “I really want, I want this” That is not necessarily a good way to manifest, because by saying” I want it” you’re saying that you don’t have it yet, but the most powerful way to manifest is the feeling that you already, that it’s already here and that can only rise out of the fullness of being. Of presence in the present moment because then you merge the image of what you want with a sense of fullness. The fullness of being so the image and the sense fullness of being come together and that is a powerful way of manifesting it. Which means you don’t need that thing for your happiness anymore, you don’t need it for your alate fulfillment.
The most powerful way to manifest is to regard it as a a play or a game, the game of Life, the play of Life, of manifesting then there’s also a sense of Detachment from the out come.
an excessive attachment to the desired outcome is also an obstacle to manifesting
if you desperately need something, if you are unhappy when you don’t get it then there’s something wrong
so if you’re unhappy when you don’t achieve whatever you want to manifest, then that you didn’t do it right
so there needs to be a detachment so to speak from the desired outcome, so that you don’t project this whatever you want to manifest doesn’t become a future projection, but whatever you want to manifest needs to be realized as already existing on some level in the unmanifested.
That’s why Jesus said, I always go back to Jesus because whatever you want to learn about manifestation just read, read what he’s explained it all in very simple words, he said” whenever you pray for something believe that you have received it and it will be yours.”
That’s the the entire secret of manifestation. is already there and the part the the importance of the words are “not believe that you will receive it” because then there would be too much wanting, I want this, I will get it.
no he said “believe that you have received it and it will be yours” and it will be given to you so the believing that you have to in other words “you already, it’s already there” and you can when you and how does that happen how does it happen when you know when your senses tell you that it’s not there.
Let’s say you live in a you live in a trailer, there’s nothing wrong with living in a trailer, I love trailers, but let’s say you live in a trailer but you want a nice house okay your preference would be a nice house but are you are you unhappy in your trailer, or are you you appreciate being in trailer and you can hear the pit up at of rain on the roof well I can hear it now I’m not in the trailer I can still hear it from the window pane U so in the trailer but you want a nice house okay where is the house course you look around it’s not here I’m living
Are you creating some kind of dissatisfaction by telling yourself a story this is what my life has come to “I’m reduced to living in the trailer, I need to get out of here”
these are this is all disempowering all those narratives telling yourself stories that it’s not good enough all very disempowering you yes your senses are telling you that you’re not living in a nice house just in a trailer, but that’s fine for the present moment. So where’s the house? the house is in your your imagination, in your mind. You can maybe you visualize it, or maybe you have certain verbal affirmations that you have a lovely house, that you live in and then the visualization and the verbal affirmation, you bring it together allow allow the visualization of the veral information to be Empowered by that sense of presence so the it meets the presence, so that heart that house merges with a sense of presence and then inside you feel you already have it.
And the weird thing is when you finally when you do get it, let’s say next year or six months time or in two years time or in three years time, when you do get it the nice and then suddenly you sit in your nice house it makes no difference to your inner State anymore because when you were in your trailer you were already already in the same state of fullness of life and you’re in a nice house and he sit a nice house and said “okay it’s fine” but you are not you say “yes a certain amount of satisfaction maybe there” but basically your inner state is the same as it were before it was before, because you already touched the full you already rooted in in the being as the dimensional being the forness of life.
In other words, when it find it when it does manifest you don’t suddenly become oh I’m so Happy C you go finally go no it doesn’t happen anymore. it’s good but your inner state is not is the same as it was before, no matter what you achieve. You already have the foundation for everything you already rooted in. that this is why Jesus go all these things will be added unto you it’s no more than an adding or use the Expression icing on the cake and when you there you have an enormous sense of freedom of Liberation because you’re no longer your inner state is no longer dependent on external conditions.
“a great talk on trauma with Bessel van der Kolk and Chris Williamson”
Let’s say that someone has never been exposed to your ideas in the body keeps the skore, how do you introduce your thesis?
how do I introduce my things? I usually show movies. Actually Hollywood movies, because you know when you make a movie you have to show it correctly, when you see somebody getting stuck and somebody being traumatized, like scenes from “the hurt Locker” or other movies about veterans coming home or about kids who have being molested. Usually movies capture pretty well. You can really see the way that people move and people hold their bodies and how people’s bodies react to the world around them is very visible, actually.
Right so you’re trying to demonstrate an outward exposure in terms of how the body looks of an internal emotional state
Yeah it should be have can beat each other, they we look at each other and hopefully you look pretty, calm and they see you getting upset or something. I’ll go I’m saying something is upsetting him and so we give signals to each other and of course as a body oriented therapist you get pretty good in reading bodily signals.
so that everybody understands they see someone that stands in a particular way, has a facial expression in a particular way, is holding themselves, that doesn’t sound that surprising if that’s the case. Why is the traditional way that we try to think about trauma wrong? what does the traditional Paradigm get wrong?
it is interesting indeed that it’s so obvious and I actually have gotten, you know my bookstore sold five million copies, I’ve hardly had any blowback of people say that I’m getting it wrong. I mean it’s really obvious, but know we come from a world of medicine where we try to define things very carefully.
Medicine of course is a very disembodied profession, we deal with the body, but we really don’t know about the body and psychology is about minds and how people think and about their behavior uh but psychology is a very has also traditionally been a very disembodied profession and the people who to my mind really get it are, theater directors, teachers, yoga instructors, martial arts people, musicians because in the real world you really get to see how bodies really move together through the world here
what is the difference between trauma and stress then?
stress is what it’s like to be human, we’re wired for stress, we’re wired to arise to the occasion. You’re wired to have hard days and broken relationships and you know life is rough for all of us in one form or another. But when that stress is over you can like “wow I’m feeling better now” and the issue is trauma if the trauma isn’t assault on one’s being that really changes the way you feel, experience yourself, how you experience the world about you as your trauma really changes the way you move the world and who you are. so stress is a temporary thing. You have great biology of stress and there’s basically nothing wrong with stress. how we have come as far as we have as human beings but trauma gets you stuck and frozen in that particular spot of being enraged or fearful or terrified or something like that yeah.
is there a link between trauma and chronic stress? is that just another word for the same thing ?
yeah you know it gets difficult, like chronic stress, if you work on a project, if you’re in the military can actually be quite enjoyable in the way because you feel that all your capacities are being used. You see this after disasters that people who work on cleaning up disasters tend to feel very close to the people who they have gone through their experience with, gives them a sense of intimacy also and so. But the big issue that is being left out in most psychology texts and most be conceptualization is that we’re basically, we are social creatures and we don’t exist by ourselves, we don’t we always thinking about other people. We’re defining ourselves through who we belong to, what ethnic group belong to our religions, our neighborhoods etc etc. So we are social species and in trauma usually those connections with other people break down.
The very first study I did on Vietnam veterans but we found is that they actually were doing quite well during the war, but what if one of their best friends got killed? that really was what blew them up and disintegrated. It was really the loss of that social connection that really made something traumatic. We saw this again in studies after 911 in New York. You know it’s a horrendous event and all of us who are old enough to remember that most of us still are really remember very vividly what happened that time but very few people got PTSD because of was such an enormous amount of social support and nobody blamed anybody and then it turned out that PTSD were people who were in domestic violent relationships or who do not feel safe at home actually.
that’s interesting
so being able to go home at night and feel safe in your own home, with the people you’re with, is a very powerful protection against getting messed up by outside events.
yeah the role of casting off the stress, you know, my favorite example of this is if anyone that’s listening has an intense phone call they’re on the phone to somebody and they it’s a difficult work call or they’re really trying to think things out but it’s Audio Only they’re not on Zoom. uh you’ll find yourself like a puppet master has gotten a hold of you and made you stand up from your seat and you’ll find yourself walking around the room yeah but why
if you have somebody who you trust and care for who’s in the next room you tell them “honey listen what just happened to me what this [ __ ] did to me” and Y says “boy I don’t know how you can stand that” when the person backs you up, you feel much better inside but. If your honey says “well I’m not surprised, he said that to you because I see the same stupid thing that you do all the time and he’s absolutely right in the way he talks to you” then it really becomes a much more invasive issue that’s the social reception makes a huge difference.
Why would it be the case can you think of an adaptive reason or an explanation for why individuals going through trauma would shield themselves from other people around them? given that people around them are exactly the thing they need to improve their relationship to that emotional state?
That’s because they have learned that the people around them at some points could not be trusted. The people who are closer to them, hurt him or push him away, or they anything to do with him or criticize him all the time and so uh you know it is really what you learn during your trauma is that “I thought I could trust people, but I can’t. I trust that people will be there for me, but I can’t” and that becomes so you get very suspicious about people reaching out to you because you have had experiences that people do terrible things to you and so that may get become part of your wo and warp of your brain actually yeah
what’s your definition of trauma? is it an event which occurs outside the bounds of normal human experience?
we started off and it was a crazy definition because uh you know the majority of people have had trauma in their lives you know I keep looking for people who come from a perfectly normal family and I still have a hard time finding them actually. we all have major challenges and so see know my organization the time Research Foundation just is putting out statements right now and we’re still really vestling with the idea how do you define trauma and the trauma is really that you get hurt by something and you get changed by it but that something may be any variety of things it may be a rape you very clear maybe seeing your kid being run over killed that’s very clear but sometimes it’s just being chronically ignored and dismissed that eventually really gets into you and that becomes part of your framework of with who you see the world yeah
when it comes to the body keeping the score, what do you mean how does the body actually register this? what is the mechanism? how does it manifest ?
the brain registeres it but your body experiences it, and your body it out so what happens is that you don’t remember the trauma so much as you continue to react as if you’re being traumatized. So let’s say you have been sexually assaulted and you go on with your life. You say “oh this was just one incident. I’m really stupid for getting involved in it, it’s not happening” and then you get excited about somebody who you want to be with and then that person touches you and your body freezes. Or you start crying, or you become really angry and your body reacts as if you’re getting assaulted. You don’t make that connection say “oh I really like this guy and I like to be involved with him but my memory of the trauma interferes” No it’s an automatic mind process that gets in the way of your letting go at that point.
yeah you say that trauma robs you of the feeling that you are in charge of yourself , harrowing but accurate statement I think
yeah and so you know people defend themselves against that and say “oh it is because he did something wrong” or because “he talked to me the wrong way” or but at the end I’m just writing our new book, finished last chapter of our new book and I start off with a quote from Marcel Proust “in order to change you need to see the world with new eyes”
So at the end if you really want to recover from trauma, you need to, we need to help people to change their perceptions of the world, we’re not going to change the world out there. But we’re going to change what they see and how they experience themselves and the people around.
well ultimately we are not in control of what is going to happen to us in life. We really only have control over our reactions
well we don’t even have control of our reactions. At some point you need to go to the bathroom, at some some point you need to not hold your breath, at some point you need to go to sleep. Some people will make you angry and other people will make you feel all warm inside. And you don’t have much control over your reactions, you have some control over how you behave and that’s really the difference between little kids and adults. Little kids do whatever happens to them and they react to it. As adults we get a prefrontal cortex and hopefully most of the time we can make decisions about how we react, even though our bodies to tell us “don’t trust this guy” he can still talk to that person as if you trust him.
this is something I really want to dig into and I think a lot of people listening will resonate with this, they are thoughtful inquisitive reflective people. they like their cerebral horsepower and their cognitive ability. they understand that something can occur and they can control their behavior and yet at the same time I that they have a degree of control over their behavior even if they don’t have a degree of control over their reaction in the way it makes them feel. At the same time we also need to be aware and give respect and integrate and become noticing of the emotions that arise inside of us and I can see a degree of tension between these two things. The person that wants to feel like they’re in control of their life and has agency, the person who also want wants to appreciate and integrate the signals that their body is giving them but not be at the mercy of them .How do you think about the tension between these things ?
what terst people often have discover is how little control they have and in some ways the people who become my patients are among the most conscious people you ever hope to meet, because they’re willing to explore their themselves and most people are not so eager to do that. They want to, they rather stick with their habits in life and push away anybody who interfered to the usual habits and the people who come to my office say “I cannot stand what’s happening inside of me anymore and I need to be actually become in charge more of my own reactions”. So therapy actually is a very courageous act of confronting your internal demons and confronting the pain and hurt of your life actually yeah.
so it seems to me that when we’re talking about trauma, people have a reaction to an event which typically would not engender that reaction, they are trauma sensitive, they are overly reactive in a scenario that maybe doesn’t warrant it because of something which they have learned in their past. Is that a correct framing?
so learned I wouldn’t say learned something has been installed in them from the past and these are not higher level cognitive processes are elemental react activities that have to do with the area of the brain involved in the “housekeeping of the body” as Antonio Demasio calls it
what is that from a neuroscientific sense?
oh it is your vental Tech mental area, your amygdala, your acal gray the prunus it’s a back part of your brain, that we have in common with all animals that help us to perceive what’s happening to us. On a elementary level the same way that your dog hears the thunderstorm and crawls underneath the couch we have the same brain as the dogs have and on top of that we have a big frontal lobe that hopefully makes slightly more capable of managing our emotion is that dogs do but many people don’t
yes I’ve met many people who don’t have any more emotional control than dogs do and I think that tension between wanting to feel like “The Architects of our own life” and understanding that we have a limbic system which very much is the elephant that we sit on top of and it’s not the elephant that’s got blinders on, it’s us the rider. But we have this belief that we’re the one that’s in control . I think that tension is where some people are probably resistant to ideas like this because it feels disempowering, it feels like there is an architect pulling their strings.
well yeah yes and no. you know with any sort of self-reflection we all know that we all are aware of that in a way. You know just know there may be some people who don’t want to go there. but they are very …
I mean I understand that may not be the truth, but I think that it explains at least to me, you know, I don’t like the idea that I’m not in charge. I don’t and I will find ways to resist that belief, even if I know that it’s true, I try and sort of finagle and find ways to go through things. So I guess one of the you mentioned it earlier on different people reacting to the same event will react in different ways some. people will be traumatized and others won’t be.
people make a big deal out of that, you know having the practice that I do, wanting the center that I have for 50 years, I never meet somebody who has been traumatized I go like “boy that’s a pretty silly thing to get traumatized by” you know usually if you dig deeper to what people have been exposed to, you go like my “God and you’re still here, you’re still able to tell the story”, it is not like something happens and everybody else is fine and you got traumatized by it. Usually if you really look at the details what happens, you see that it really was a very painful experience and my reaction almost invariably hearing the story about the people I work with. what they have gone through is like “oh my God how the hell did you survive” and I never have the feeling that “oh I would have done much better than they did”.
this is something else I really wanted to dig into which is the minimization and the shame that people feel around them, not having anything worthy of being labeled as, oh no you know that was when I was a child, oh you know it was just one time, oh it was whatever, can talk to me about that. Talk to me how that can hide in the dark some of the things we’ve experienced
you know we all want to be normal. you know one thing came up in the last few days is how almost everybody wants to tell other people “I came from a very happy family” and you don’t really want to know that your father was a drunk and your mom spent half of her time in bed and stuff like that. So so we want to be normal, we want to be acceptable, and so we make a construct of ourselves, of people who are in charge of ourselves and who have always been loved by the people we close to right. That is how we like to experience ourselves, this it’s not very true, but you know we like to look good to the world
yeah no one, no one wants to admit just how insane they are I think and there’s two layers. There’s two layers to this, that I was thinking about when looking at your work; the first one being the minimization and the shame that we have around situations, that have happened to us in the past and the second one being the shame around being triggered by seemingly small events in the present
yeah yeah and and you say to yourself “don’t be stupid”. You become very judgmental about yourself and very ashamed about your own reactions, you’re ashamed, you don’t want anybody to see you for who you are
yeah it’s the story that we tell ourselves, yeah about our reactions that seems to be the really unnecessary degree of suffering that we’ve laid on top of all of this
yeah you know it’s a way of coping and so this missing things is a very good initial reaction like “I want to go on with my life and push it behind me”
I don’t want this to Define me
it’s a healthy thing to do and for a while it often times helps many people. Until you have a kid or you are in a relationship or something, that really comes closer to what happens to you and then you start feeling the old feelings and having the old reactions again and you go like “what the hell is wrong with me” you usually start with “what the hell is wrong with this person who I’m hooked up with”, you usually blame it on the other person, after a while if you’ve seen that one relationship after another ends up the same way, you go like “ maybe something to do with me”, but it’s not that’s not the automatic reaction automatic reaction is say oh “it’s because you are …”
well yeah there’s a a quote if all of your exes are [ __ ] it might not be them that’s the [ __ ] you are the common denominator between all of your exes
that’s a good summary of a…
one of the things I’ve been thinking is whether experiencing traumatic events and having trauma sensitivity predisposes us to being more sensitive to Future traumas? does this become a a recursive loop in that way?
oh yeah absolutely, that well generally you know it’s also true that some people have been traumatized become very good at stuff. So let’s look at the positive thing first, I have met a number of nurses or kindergarten teachers, who are spectacular nurses, spectacular kindergarten teachers because they were traumatized as kids and they know what I- they would have needed back then and so they give to people what they felt they didn’t get themselves as kid. That is one adaptation that happens sometimes. But more often people are out of touch and repeat that trauma early on. But I meet quite a lot of people very deep down I think to myself- I don’t say it because most people don’t have enough sense of humor about it- say go back and thank your abusive parents for having been abusive because it made you very good how to take care of dysfunctional people around you.
well I suppose if every trauma made you more susceptible to traumas, you would just have a linear graph over time of people getting more and more traumatized as they get into older age. They would just continue to accumulate and continue to get sensitive and continue to be accumulate and continue to get sensitive
yeah that’s of course not how it goesİ because people also have lives and some people are able to arrange to have lives that are more or less predictable and where they can play a useful role and where they shield themselves against unpleasant surprises more or less. Easier to do when you’re somewhat privileged person, harder to do when you’re poor and brown let’s say
is there anything that we can do during difficult events to minimize the way that they imprint on us?
you know my agenda, I’d like to say as often as I can is that in every school from K through 12 we should have weekly classes and laboratories on understanding ourselves, to learn about how our brain functions, how our body functions what happens to us when somebody touches us, what happens when we throw a ball, what happens when you make music together ,what happens when you interact with people and that to my mind the a very important part of the solution is teaching every kid from the beginning of classes. The four are Reading, Writing, arithmetic and self-regulation and make yourself an important part of the study that we do and I think our society would change if all of us would learn that systematically that we learn about brains and neuroscience and how brains interact with each other and experience what it’s like to play ball with other people, to be involved in rythmical activity what does music do for me? what does things like these crazy chi-gong movements do for me? what is it like for me to sing with other people? how do I affect other people? All this stuff should be part of our basic training. as it’s often times okay of course is for many privileged people who actually go to schools where and live in households where people learn stuff like that yeah
yeah I understand that self-regulation is a great tool for dealing with and make making yourself feel better
yeah and but also understanding yourself really knowing when I get upset, listening to that piece of music makes me feel better, or I found that when sit in front of a piano place of music that I calm myself down, if somebody if I can play volleyball with somebody and really that in your course of your education and you’re growing up, you really learn what makes you feel good and what can you do for yourself when somebody upsets you.
yeah I’m really trying to work out how much of that I really want you to dig into… is that an ability to simply cope with the emotions that come up? or is it something which will reduce down the echo that it continues in the future or is that one and the same?
though what I’m talking about really is that we raise conscious human beings who are really aware of themselves. Aware of their own reactions, who are aware of the people around them and what effect they have on other people and that this really becomes a serious area of study to live in a more conscious Society.
how can people learn to be more self-compassionate, we live in a meritocracy people want to achieve things they want to grow and and improve and yet that a lot of this seems to rely on self-compassion. What’s your advice?
you know self-compassion really comes from having been met and having been seen and that becomes your framework of yourself. So if you come from indeed a loving kind and responsive family it’s likely that you do feel self-compassionate and that when you learn that “when I fall down somebody will be there to pick me up, people don’t yell at me and scream at me from falling down, but they’re really there for me in a way”, that is how you learn to be there for yourself, also and the a huge thing that we see in our work is having a history of abuse and neglect early on your life really more or less guarantees that you see yourself as defective and wrong and not a good person and disgusting sort of stuff. An extremely difficult thing to treat.
The first thing that I’ve actually seen work for that was the research of which I was the pi on psychedelics MDMA, where we saw that psychedelics really dramatically increased people’s capacity for self-compassion, where they really are able in the psychic states to go to whatever happened to them and to really feel very deep ,believe what happened back then and they go “yeah that’s what happened to this kid, this kid was only three years old and did the best he could, or he was only eight or he didn’t know how to deal with his bullies in high school and he felt so weak and stupid but that’s all he could do”.
So on psychedelics you really -MDMA particularly- we see this emergence of this capacity to really accept yourself for what has happened to you and not blame yourself for things . And I’ve never seen it to the same degree with any other form of treatment I’ve studied.
that’s really beautiful to think about the person that you were when that thing happened to you and to say something like you did your best you know you want to pick that person up and give them a hug
but it’s not cognitive, it’s not like a frontal. it’s really in pych you really deeply experience yourself on a very deep level and it’s also outside person telling you “it wasn’t your fault”, you just -because that’s you- never believe that reallY, but it’s yourself really feeding what happened to you and getting internal sense of time so you don’t no longer identify with that kid who was being bullied or was being put down or whatever you say “oh I’m so sorry that you-I back then had to go through that”.
you say that we shouldn’t keep secret from ourselves and it seems to me that what we’re doing with psychedelics also breath work practices in some ways anything that allows you to to sort of both disregulated and regulate a little bit under control uh and make yourself feel safe to tap into these things uh it breaks down the secret wall that we are able to construct around those ah “this doesn’t feel safe I can’t think about that thing I don’t want to go back to that place” and it helps you to sink into that more
yeah and to my mind this is becoming a very urgent social issue. I don’t know whether you have heard or seen the new book by Jonathan Height
Version 1.0.0
he was on the show a couple of weeks ago
very important book that we are raising our kids behind screens and not to explore and not to feel things and we give kids a false reward system by screens where they don’t have to do anything and I think screens will have a major negative effect on self- knowledge and self-experience actually, and I think we really need to listen very carefully what Jonathan has to say about that yeah
digital anesthetic is one of the ways that I think about it, people who are going through something emotionally uncomfortable can distract themselves with their screens, that results in you basically not connecting with your life, the emotions…
you know it’s not black or white of course, it’s okay to distract yourself, it’s okay to not confront all the misery of the world all the time. So I totally understand that and actually encourage it that when something bad happens to people, they could do something else to not dwell on it. and there actually another very important research, piece of research, that’s just beginning to make it into our consciousness by Farb and Zindel Segal about how your sensory experiences, your feeling things, your senses and doing things that make you alive, your senses, help you to get out of habitual ways of doing things.
For example I did the first study on “yoga for trauma” and we had amazingly positive results and now with the evolution of neuroscience I’m beginning to understand more and more why yoga can be so effective. Because in yoga you really pay attention to the internal sense worlds and that seems to be a very important avenue for you to feel that you can meet yourself and be in control of yourself
say more about that, why is that so important what is it about the attention being deployed?
because we all get into habits, our brain creates habitual system that’s so basically the brain is a predictive organ, the brain tells us when I talk to you in Austin Texas, I can expect certain things and if you do something that is very different from what I expect, I have to change my take of you, but ordinarily I go into a habit of doing the same thing and talking the same thing. But if your habits no longer work for you, you always blow up at your kids or you always freeze in front of your boss, you need to get a new habit and the new habits get formed by activating the sensory system in your brain. Opposite of what you do with screens, you dull your sensory system in your brain with screens by doing action, meditation, yoga, probably martial arts, stuff like that. You really activate new habits.
talk to me, there’ll be a lot of people listening you go, okay Bessel that sounds spot on that makes sense to me I understand how our emotions and our reactivity can become hyper sensitized, but this goes quite a few steps further, how does trauma manifest as an illness? an illness that people would typically recognize what are the ways that can happen?
well you know of course I’m an MD and a professor in medical school so I know the medical model but in our work I don’t have a medical model. not your disease and you areTn you know a lot of people who have never been to psychiatrist are crazy as loons and people who are be psychiatrist found most sensible people I know, so pathology is when you miss the boat, when you keep doing things that mess up your life and the life of people around you, that’s the pathology. So I you wouldn’t necessarily give that a psychiatric label but all somebody’s friends will say “they’re doing it again” you know.
yeah talk to me about some of the more typical illnesses that people would not think stress and trauma in this way contribute to and yet can stuff like fibromyalgia
you know these are no these are questions that should be asked more often uh in part because we have so few answerers to this point, is that it’s very clear that fibromyalgia, chronic pain, autoimmune diseases, I’m not saying that autoimmune diseases are caused by trauma but they certainly are made much worse by trauma, it makes you much more vulnerable to develop them, all these somatic responses, have been identified but barely studied and barely really systematic looked at, how what can you do and how can you best take care of it. But they’re clearly trauma related and they’re clearly body related and but because there is so little attention in the research world on “how we process bodily experiences”, that this is very largely still an unknown territory and my foundations I started the Trauma Research Foundation actually is particularly interested in promoting studies on these sort of things that have not been studied or funded before.
it seems interesting to me or totally unsurprising that chronic elevated concern and worry and inflammation in the mind and the body would not make… how how could it make anything better I don’t understand why that wouldn’t be something which is a contributing factor
uh it really is, but I think our academic work is not there to really systematically explore body sensations and how to change people’s relationship to their bodily experience.
well I suppose that testing that is very difficult, you know here is a dose of a drug, we gave this many people in this cohort that dose for this long, these are the results, these are the self-reports, for you to say “Chris how does your body describe to me the sensation what’s the inner texture of your mind like today”
but you know you can study it if you put your mind to studying it, know like um like at the beginning you don’t have vocabulary for it, you don’t know how to do it, but you learn how to do it. For example the very first study that we funded uh from our foundation is “a study on the impact of touch” and various forms of touch on a group of people who have no trauma and a group of people have been traumatized. You know to me it’s just fascinating that people have studied eyesight, people have won Nobel prizes studying vision, people have won Nobel prizes audition, but touch has barely been studied.
what did you find
oh we’re not, we’re still in the middle of the study, actually we’re funding it and next began I hope the first to he the first report on what they’re finding
hell yeah okay so when it comes to modalities uh and getting better both dealing with in the moment and unwinding the broader patterns, what are the principles? is is there a framework? what is it that people need to focus on when it comes to treating trauma?
well the the main focus is, when you’re traumatized you lose your core sense of safety and in internal integrity and so the greatest challenge is how you induce a sense of Total Safety in the organism that a person lives in. And certainly judging by my own experience and many other people since the time, having having body work done in you ,working with yoga, tai-chi , chi-gong, everything has that activates your relationship to your own body is is sort of Step number one uh sitting in the hot tub ,being able to be touched, being able to to just s of let go uh is the first step to to to shut down the alarm system that’s always active.
yeah presumably if that isn’t shut down no further work can be done
that is my sense yeah, but also very striking actually is that up to now, basically all of our treatments didn’t work all that well with very shutdown people and one of the surprising findings of our MDMA study was that very shutdown people actually came to life on MDMA. just like wow!
why would you think what could you hypothesize would be the reason for that?
what we hypothesize is that I the MDMA changes people’s awareness of themselves ,you know we can talk do some what they call bio Babble, we can talk about the serotonin receptors in the brain, you’ll say oh he must be very smart he knows about seron recept, but doesn’t really explain anything, now I have some words to use to explain it. The brain is an incredibly complex organ um but we’re beginning to get some little understanding about what might be going on to make that happen.
Okay so that’s step one yeah what does step two look like
step two is to be able to feel what you feel, and to really be you know that’s what for example mindfulness practice should be good for it’s not as hot a topic as it was a few years ago but mindfulness very big and what is also true is that doing mindfulness exercise, doing medic meditation, can be very stressful because as you shut down all external input, you feel yourself and feeling yourself can be a very scary and unpleasant experience actually. Which a lot of people don’t what to do, so they turn on the TV and they have lot of input in order not to feel themselves, but if you cannot live in silence with yourself you’re not okay. And that’s what you see with soldiers who come back from Iraq and Afghanistan, first thing they do they turn up the volume, they make a l of noise, they don’t want to feel what’s inside of them, they just want to go all that stuff out there. And that’s because they’re scared of themselves and so learning how to uh and most of us need guides for that, somebody who encourages us to do it and has with us and say well I know it’s difficult but I’ll help you to meet yourself and that’s a really important thing, yeah.
yeah it’s a common realization of mind that on the days when I haven’t allowed my mind to talk to me during the day, it usually comes back and gets its revenge when I’m trying to go to sleep on a nighttime
yep yep it’s interesting how this going to evolve, I see things sort of going up and down and depend very much on the environment you live in, when I go to the Bay Area I see a lot of people doing the sort of things I’m talking about that seems to be some consciousness about it, maybe Austin Texas maybe another place, it’s very sort of geographically happening at different places and different times yeah
yeah you’ve got an odd sort of domain centric uh trickle trickle down effect uh and the UK as is tradition will be last to do it
well but I know some very very mindful people UK or
I know some mindful people too it’s a slow adoption state, though apparently the Atlantic is a little bit bigger to get health and wellness things to go across it
always interesting how in many ways I just came back from two months in Australia, I think Australia is I met some Australians who said, I said, Australia is so much like America we’re just slightly more screwed up in the US, slightly? and you know it’s interesting a friend of mine just wrote to me said, “can you help this friend of mine who’s writing about all the trauma in America” and I said “well I’ll talk to him” but he also should talk about the enormous creativity and The Innovation that continues to come out of our culture and maybe the two of them are two sides of the same coin and it’s interesting I go to Europe quite a bit also um and standard of living is great in Europe, I think standard of life is great, but they’re not quite as sharp and innovative as Americans. I think our world being is unpredictable and of times scary does keep us on edge a little bit here in the US, again the same theme as we talked about before,” if you’re privileged it’s a great place to be creative but if you if you’re down be yeah
I mean I I love Italy Rome is my favorite city on the planet and I I I’ll never forget the first time that I went from Leonardo da Vinci airport to the center of Rome on the Metro and it was 2 p.m. something like that , there was an Icelandic girl that I was going on holiday with and I she was going to be an hour’s time and I was like I’m in Rome I’m getting an espresso and I’m going to sit outside and eat a Quant, so sure enough I find a local cafe and this dude comes in in a business suit, no tie and it’s 2:00 and I presume that this must be his lunch break and I saw him spend probably 35 to 40 minutes of what I’m going to guess is maybe a 50 or hourong lunch break just with a glass large glass of red wine, sat outside just sipping it, some people coming in and out maybe he was a local he sort of had a little chat to them and yeah that culture does not engender the permanent ambient anxiety and vigilance of spurning creativity that you would have in you know the caffeine fueled Americas
yep but as you sort of imply, his life is slightly better than
pretty enjoyable pretty pretty enjoyable lunch break ,okay so we’ve allowed ourselves to feel safe
well learning how to be mean for many people that’s a major Enterprise actually. To discover what makes them feel safe actually yeah
these are the situations that make me feel safe, these are the modalities that work for me
yeah the experiences, I always call it a journey, it’s always a pilgrimage to find out what works for you. For example I really am very fond of body workers and people are very good massage, people very good to learn that it’s safe to be touched, they get comfort out of touch yeah, but sometimes for some people music does it for some people do being part of a volleyball game or being part of a dojo with martial arts makes it feel so you need to really discover it’s an it’s an Enterprise for yourself it’s important to know that about yourself yeah yeah
and after we’ve started to feel into those emotions, step two, we’ve sat with that, what comes after that ?
comes after that so what comes up that keeps getting in the way and then you need to really explore what get in the way and begin to talk and have language for yourself and say “know whenever I meet a person like that I get really upset” or “whenever Christmas comes along I get really depressed and I really don’t want to go home”, or “I go home but I feel always depressed afterwards. I wonder what that’s about”, you need to ask questions of yourself and what has informed your personality to be the way it has become yeah
does having the understanding reduce the power of that response? I’m just thinking when Christmas comes around I feel uncomfortable to go home that’s because throughout my childhood I didn’t feel that safe at Christmas and there was always this competition between me and my brother or whatever whatever and I’m wondering what the final step to close this Loop is
it’s not the final step, I think knowing why you’re screwed up does not necessarily make you less screwed up. But it does give you choices. like if you really remember what CHR were like and you allow yourself to remember it because we prefer to think “we all come from very happy families and let me show you pretty pictures of Christmas bunnies” or whatever you know like uh and you go like “no it wasn’t so great” you can go maybe this year I should not go home for Christmas maybe this year I’ll go to Mexico for Christmas, so you start being able to make choices, but it doesn’t abolish it and I think what abolishes it is certain techniques that allow you to go deep down there, the technique used to be hypnosis for 100 years hypnosis, sort of been wiped off the map, nobody’s doing it anymore, I’m sure it will come back because being in a trans is very important because you need to get out of your ordinary consciousness to be able to observe things in a somewhat dispassionate way, Something like EMDR can get you there, a variety of other techniques and again on psychedelics also you can really alter your perspective on things and and you need to have experiences. So once you have a language, you can create experiences for yourself that are different. So you can say maybe this year I will not be spend Christmas with my older brother until he and I have a conversation about what really happens between the two.
one of my favorite quotes is from keny rache and he says “ultimately in life happiness comes down to choosing between the discomfort of becoming aware of our mental afflictions and the discomfort of becoming ruled by them”
I went to an office in Harvard Square, it’s my first office after I finished my training and the bathroom wall a patient had written “live with the sadness of your limitations or the pain of your transgressions”
oh wow wow live with the sadness of your limitations or the pain of your transgressions yeah, just because we’re throwing quotes at each other one other one from last year that stopped me in my tracks from Neil Strauss the guy that wrote “the game” he’s a pickup artist dude and he’s kind of now transcended that he’s actually coming on the show in in a couple of week,s he said “unspoken expectations are premeditated resentments”
interesting
and I think that that’s absolutely true. So what you’ve said you mentioned about giving herself language, giving herself the language to be able to understand and make sense of why might this be the case. Everything that we’ve spoken about so far ,except for you know Bodywork and you can do things in classes, but the unpacking and the unpicking of these stories hasn’t yet you haven’t yet talked about it being in relation to somebody else about opening up and explaining this story to somebody else. What’s the role of of sort of communion and and conversation and other people here?
it’s a tricky issue. You know therapists always talk about relation and then my reaction is “it’s not really a relationship” a relationship is if I look out for you and you look out for me. But in therapy it’s some way not entirely it’s a oneway street hey as a therapist I look after you and you don’t have to look after me. I use my reactions to understand you better, but I don’t expect you to take care of me or to be considered of me all that much and so yes I think the interpersonal aspect is terribly important, you need to feel that somebody is on your side and somebody has your back, and I think relationships become important and when you’re traumatized often times your relationship become very impoverished, but the relationships you have with real people and not so much with your therapist. Your therapist becomes a role model to some degree maybe, but most of all it becomes a deeply accepting essence who helps you to be curious and open about yourself and it gives you the courage to meet yourself actually. That’s what I would say.
there’s a lot of criticism and skepticism at the moment about therapy and therapy culture Abigail Shrier recently wrote a book called “bad therapy “she went on Joe’s show. She came on this show. what what do you think therapy looks like when it’s at its best?
well you know I’m also I see a lot of terrible therapy going also and you know I do a lot of supervision in various countries and and I meet therapist all the time who says “how do I manage these patients” and I go “you don’t manage other people, I can barely manage myself. I cannot manage other people at the same time but I can help you to feel yourself, to understand yourself, and to really go deep inside and I have some tricks in my book of a variety of different techniques, that will help you to go deeper into yourself”
But in order to do so you have to become subject of that yourself. So you have to go through it yourself and really have explored, deeply explored, your own mind, your own history, your own psyche. I can proudly say in my book I experience every technique I write about and I know what it did for me. Some of them were more helpful than others. But it’s very important for a therapist to become the subject of therapy themselves. And that’s no longer a requirement, i in psychiatry people are not at all expected to do their own therapy. How interesting the drugs that they give to people I almost got fired from my medical school because I used to tell my residents “you know when you give these drugs to people you should take it yourself to see what it does to your mind” and Dean said “one more comment like that you should faulty”
Francis Galton who was the man that invented Eugenics back in the 19 1900s early 1900s such a fascinating absolutely fascinating guy. he submitted a patent for how to cut a birthday cake so that you don’t ever get it to go hard so rather than cutting it in slices you cut a a bit down the middle and then he pushed the two outer parts together. His sister was uh born with a a spinal condition so she laid on a table while he spoke to her and he educated her through speaking to her . he was a a very quirky guy it’s very worth looking into his history but one of the things that he did was he went through he went through the list of pharmacology treatments and medicines alphabetically and I think he got to C and then when he got to C he took something I can’t remember the name of it it’s like catswood or something, he took some he he took something that caused caused him to [ __ ] himself so badly that five decades later when he wrote his autobiography he still had memory of like this violent diarrhea
yeah I’m doing a thing on William James right now, the federow of American psychology and he tried it all himself also and he did some weird things with himself
the things the things that we do for science
no but we should you know you. I don’t think you can be a det detached scientist you still make selections of what’s important what’s unimportant and so your emotional brain labels what’s important, what’s unimportant.
okay so we’re talking about therapy being one of those things which when done well can be fantastic when done badly and and sometimes is done badly doesn’t necessarily help. I think one of the questions I had coming in was how much of the modalities that you’re suggesting are dealing with symptoms or able to unpick deeper responses and it seems to me like they most of the effective ones do both, that they create a state in which you can then move a little step deeper and I can still feel safe and this is okay and let’s have a look at this story, what’s the emotion that’s coming up, and then that’s okay so we move one step deeper, okay what’s the story why might this be the case I can use a little bit of executive functioning without ripping myself out of the emotion, but I can still use bring a little bit of the front brain in and start to see this for what it is. Okay what might be a good way for me to continue, how can I stress test this, how is this true and that that seems like a a good model to me it seems like a nice balance of of control and of ease um that that makes a lot of sense
yeah so you know it’s is not the culture we live in, the culture we live in is that people adhere to a particular treatments, let’s say you’re fraudian and psychiatrist and that becomes your answer to everything. And you see that often times in therapy I see that many my colleagues who are about my age who have studied the same treatment their entire lives and they found that data 30 years ago, but they’re still doing the same stuff, instead of saying “now let’s see what else works” and what works for the people who didn’t work for they keep doing the same and a lot of therapists tend to be like that. They find one little thing and they continue with the same thing. And what my program has always been very much about is we learn a lot of different things and uh and so therapists tend not to evaluate on a regular basis something I’m very much promoting these days, to on a regular basis see so how far have we come, what has been accomplished, and what hasn’t been accomplished, and what do we know can help with that.
Let’s say if you are chronically anxious and frazzled, despite the fact you’ve done a lot of stuff how do we deal with that? does a yoga practice help for that? let’s see. maybe a neuro feedback practice helps to calm that brain down by changing the rewiring of your brain. So it’s very important and that’s not happening right now in any program that I know of where people learn about multiple options and learn about what options are best under what particular circumstances.
you mentioned that you tried every modality that you put in the body keeps the score. Which is the one that you have found to be either most impactful or the one that you keep coming back to most regularly?
I come back to basically all of them. My favorite clinical activity is “Psycho Drama” where you can have a virtual three-dimensional experience of how things could have been different back then. So that’s my clinical practice.
What was most helpful for me, I think of all things I’ve done was wolfing (?). I was born in 1943 under conditions pretty similar what the kids in Ukraine are experiencing right now and that became a imprinted on me. I was a very sickly child like many people of my generation that entered the war, lot of kids died and I was a sickly kid and I was living in a semi sickly body and what was extraordinarily helpful for me was getting wolfed (?) in is a very intense form of body work where my body was rearranged to be more flexible and not be stuck in that frightened little kid part that was pardon me nothing to do with cognition, it is just my body was free up freed up to respond differently to the world. So it’s very different from how was trained with for psycho analysis basically.
yes uh I think he would have been, Freud might have been surprised if he got turned into a pretzel at some point and was made to be more limber than when he walked in
how about so for me the the body piece was very important but you know I did the first studies on Prozac, I started off being very promising young psychiatrist because I identified project as being useful, I did the first study on it and these days I’m not much of a psycho pharmacologist anymore. Like I started off believing like my profession question did at the time, that maybe chemicals will be answer and as our work progressed it was very clear that chemicals may play a minor role but not a definitive role in helping people to heal. Yeah.
looking to the future I know that you have a lot of studies that you’re either involved in or funding at the moment you’ve got this new book coming out what from a modality and research perspective what are you most excited about ?
well it all depends on the culture we live in, at the end everything is political, what gets funded is political, what gets paid attention to is political and so what I’m in terms of what I’m working on that’s exciting, is psychedelics. Because I think psychedelics bring the mind back into Psychiatry it allows it to look at mental processes that change and it allows people to discover things about themselves that nothing else that I’ve seen does so.
But at the same time as psychedelics become legal I worry that it will get totally screwed up , kind of pharmaceutical companies trying to create new concoction so they can make an optimal amount of money, people getting psychotic drugs without any contextual input, they’re just giving a drug without helping people to process them. And I’m very very concerned that this is very likely to get screwed up. in the same, that know you know I’m old enough to be part of the first LSD Revolution and it was very exciting then also. But totally people blame the Nixon administration for a good reason, but the people are doing second were not the most responsible people either.
yeah yeah well I mean look at the original introduction of MD Ma you know over 100 years ago, we’ve come full horseshoe back around to exactly where we started except for the fact that it was regulated for a century and no one actually got to do any research with it
yeah well some people did actually, it was there a little bit of research before, but here’s a good example of what happens in politics, so I’m a senior medical student at the University of Chicago and my last rotation was a drug addiction rotation and may be more or less invented methodo treatment for heroin addiction.My boss Chuck Schuster was a very lovely guy interesting to work with and he used to smoke dope from time to time, that’s normal for those days, he became Nixon’s Health Zar, he goes on television and he says” these drugs watch your brain” I go “heh? you know better than that”, but because it is so politically the right thing to say he was the lead person saying that he’s what your brain, he knew better than that.
perverse incentives everywhere. What can you tell us about this new book?
the new book is very much about uh it’s called “come to your senses” and it’s about really the critical issue of introspective and body self-awareness that how do you become aware of ourselves and how we change our relationship to ourselves and that’s really what the book is about.
very cool. Bessel vul ladies and gentlemen .Bessel you’re fantastic I love your energy I love the fact that you’re so dedicated to this where should people go they want to keep up to date with the stuff you’re doing ?
time Research Foundation is our time, research.org is our website and always a lot of stuff happening.
hell yeah Bessel I appreciate you thank you thank you Chris bye if you enjoyed that episode you will love a selection of the best clips from the podcast over the last couple of months and it’s available right here go on give my watch
Instagramda yeni şeyler keşfetmekten çok zevk alırım. İnsanlar ihtiyaçlarına çeşitli farklı ve yaratıcı yollar ile cevap arar ve bulurlar. Bunlardan bir tanesi çok değerli bulduğum ve duygulandığım “rüzgar telefonu” oldu.
Web sitesinden değişiklik yapmadan çevirisini paylaşmak isterim:
“Rüzgarın Telefonu, Japonya’da Itaru Sasaki tarafından kanserden ölen kuzeninin yasını tutarken oluşturuldu. Sasaki, eski tarz bir telefon kulübesi satın aldı ve bahçesine yerleştirdi. Kablolara veya herhangi bir “dünyevi sisteme” bağlı olmayan eski bir döner telefon kurdu. Burada Itaru, kuzeniyle devam eden bir bağlantı hissetti ve yasının ortasında teselli ve şifa buldu. Itaru, telefon kulübesine Kaze No Denwa (風の電話), yani Rüzgarın Telefonu adını verdi.
Ertesi yıl, 2011’de, 9.1 büyüklüğündeki bir deprem, Japonya kıyılarını yerle bir eden ve binlerce can alan 30 metrelik dalgalarla bir tsunamiyi tetikledi. Birçok kişi denize sürüklendi ve cesetleri asla bulunamadı. Ōtsuchi şehri en yüksek sayıda kayıp kişinin kaydedildiği yer oldu. Tsunaminin felaket getiren okyanus dalgaları şehri yok etti; halkı, üzerine çöken yas tsunamisiyle harap oldu. Itaru Sasaki, telefon kulübesini kurtarmayı başardı ve Otsuchi kasabasının yanında, Pasifik Okyanusu’na bakan rüzgarlı bir tepeye, Kujira-Yama’nın eteğine taşıdı. Yas tutanları, büyük tsunamide kaybettikleri arkadaşları ve akrabalarıyla bağlantı kurarak, kendisine olduğu gibi onlara da yaslarını atlatmalarında yardımcı olacağını umarak telefon kulübesini ziyaret etmeleri için davet etti.
Rüzgarın Telefonu, insanları öteki taraftaki sevdiklerine bağlamak için özenle yaratılmış bir türbeydi. Dünyanın en güçlü direnç noktalarından biridir. Yas tutanlar, ruhani olarak sevdiklerini “aramak”, hayattayken söyleyemedikleri şeyleri söylemek için dünyanın dört bir yanından buraya gelirler. Burası, yas tutanların acılarını çalışmaları için ihtiyaç duydukları huzur ve yalnızlığı sunan bir yerdir. Itaru Sasaki, dünyanın dört bir yanında yalnızca yas tutanlar için alan yaratma amacı taşıyan birçok güzel mekanın yaratılmasına ilham vermiştir. Rüzgar, sözlerini önden giden sevdiklerine taşıyacaktır.
Bell Gardia Bahçesi’ndeki Rüzgar Telefonu, yalnızca Itaru Sasaki ve eşi tarafından yönetilmektedir. Bölgeyi destekleyen bir hayır vakfına bağlıdırlar. Bağış yapmak için lütfen resmi web sitelerini ziyaret edin “
Bugün Amerika’da 147 şehirde ve Amerika dışında dünya genelinde 78 şehirde rüzgar telefonu konumlandırılmıştır.
Sizler de ülkenizde bir telefon yeri ekleyebilir ve bu telefonu sevdiğiniz veya kaybettiğiniz bir kişiye ithaf edebilirsiniz.
Yaz aylarına girerken sardunya yaprakları üzerinde rastladığım ve kısa sürede çiçeği yiyip bitiren en son da kurutan yaprak biti ile en kolay mücadele yolu maalesef tarım ilacı kullanmak oldu.
İlaçsız müdahale yapmak adına Youtube’da önerilen sirke ile yaprakları yıkamaktan çeşitli doğal karışımlara kadar yaptığım denemeler başarılı olmayınca “gold melathion 25 WP” toz ilacı kullanarak bu bitten kurtulabildim.
10 gün ara ile 2 kez uyguladım, bitleri yok edebildim. Tavsiyemdir.
2 litre suya 1 çay kaşığı uygulamak yeterlidir. Sonra bu su-ilaç karışımı bitlenmiş yapraklara püskürtme usulü uygulanmalıdır. Yaprak altı ve üstü, bitkinin gövdesi ve saksı toprağına sıkılması kesin surette etkili olacaktır.
Abstract: In a virtual environment, the Gestalt perspective offers profound insights into the challenges and dynamics that arise, especially when considering participants who are blind. This article examines the necessity of visual presence from a Gestalt viewpoint, emphasizing inclusivity and the adaptation of core principles to ensure a holistic and engaging experience for all participants.
Introduction: Virtual webinars have become an essential medium for communication and collaboration. However, the traditional emphasis on visual presence can be exclusionary, particularly for blind participants or speakers. This scenario challenges us to reconsider the importance of visual cues and explore how the Gestalt principles can be adapted to create an inclusive and effective virtual environment.
Core Concepts of Gestalt Psychology: Gestalt psychology, with its focus on holistic perception and human interaction, provides a framework for understanding how we can adapt to a more inclusive approach:
Figure-Ground Perception: Typically focused on visual stimuli, this concept can be broadened to include auditory and other sensory cues. For blind participants, the ‘figure’ might be the speaker’s voice or the sound of a participant’s interaction, with the ‘ground’ being the ambient sounds or silence in the virtual space.
Law of Prägnanz (Simplicity): This law emphasizes simplicity and coherence in perception. For an inclusive webinar, ensuring clear and distinct auditory cues can help all participants form a cohesive understanding of the interaction.
Closure: The mind’s tendency to create completeness can be supported through verbal descriptions and contextual information that fill in gaps left by the absence of visual input.
Contact: In Gestalt therapy, contact refers to the interaction between individuals and their environment. For blind participants, contact is established through auditory and tactile feedback, emphasizing the importance of verbal interaction and clarity.
Adapting Gestalt Principles for Inclusivity:
Enhancing Auditory Presence: For blind participants, the primary mode of interaction is auditory. Emphasizing clear and articulate speech, using names frequently to indicate who is speaking, and describing actions or changes in the environment can create a richer, more inclusive experience.
Creating a Unified Experience: Just as visual cues help sighted participants form a cohesive whole, verbal and auditory cues can help blind participants achieve closure and simplicity. Facilitators should ensure that all necessary information is conveyed verbally and that the auditory environment is free from distracting noise.
Fostering Inclusivity in Contact: Inclusivity can be promoted by encouraging active verbal participation and ensuring that all participants feel heard and acknowledged. Techniques such as asking direct questions, inviting input, and summarizing contributions can help create a sense of belonging and engagement.
Leveraging Technology: Assistive technologies such as screen readers, voice recognition software, and real-time transcription services can bridge the gap between visual and non-visual participants. Facilitators can integrate these tools to enhance accessibility and inclusivity.
Addressing Visual Dependency in Webinars:
Shifting Focus from Visual to Auditory: The need to see participants can be re-evaluated by focusing on the quality of auditory interaction. For instance, ensuring that speakers and participants articulate clearly, use descriptive language, and provide verbal feedback can help maintain engagement without relying on visual cues.
Promoting Empathy and Awareness: Educating all participants about the experiences of blind individuals can foster empathy and encourage more thoughtful communication practices. This includes being mindful of how they describe visual content and ensuring that important information is accessible in multiple formats.
Encouraging a Diverse Communication Approach: By adopting a multimodal communication approach that includes auditory, verbal, and tactile elements, webinars can become more inclusive. This might involve using soundscapes, music, or other auditory signals to signify transitions or emphasize points.
Conclusion: From a Gestalt perspective, the disturbances caused by the absence of visual cues in webinars can be addressed by broadening our understanding of presence and contact to include auditory and other sensory inputs. Emphasizing clear verbal communication, leveraging assistive technologies, and fostering an inclusive environment can create a holistic and engaging virtual experience for all participants, regardless of their visual abilities.
1. Sakıp Sabancı Museum
2. Pera Museum
3. Istanbul Modern museum
4. Salt Beyoğlu
5. Arter Sanat
6. Borusan Artcenter
7. Salt Galata
8. Tophane-i Amire
9. Arkas Sanat Merkezi
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1. The Power of Now- Eckhart Tolle
2. Loving what is- Byron Katie
3. 21 Lessons for the 21st century -Yuval Noah Harari
Kika's world 