The one factor causing depression and anxiety in the workplace | Johann Hari | Big Think

I learned about nine causes of depression and anxiety, for which there’s scientific evidence with different sets of solutions. But I’ll just give you a very quick example of one. I noticed that lots of people I know who were depressed and anxious. Their depression and anxiety focus on their work. So I started looking at, well, how do people feel about their work? What’s going on here? Gallup did the most detailed study that’s ever been done on this. They found that 13 percent of us like our work most of the time. Sixty-three percent of us are what they call “sleepwalking” throughout work. We don’t like it. We don’t hate it. We tolerate it. Twenty-four percent of us hate our jobs. If you think about that 87 percent of people in our culture don’t like the thing they’re doing most of the time. They did send their first work email at 7:48 a.m. and clock off at 7:15 p.m. on average. Most of us don’t want to be doing it. Could this have a relationship with our mental health? I started looking for the best evidence, and I discovered an amazing Australian social scientist called Michael Marmot who I got to know, the story of how he discovered it is amazing, but I’ll give you the headline.He discovered the key factor that makes us depressed and anxious at work: If you go to work and you feel controlled, you feel you have few or limited choices you are significantly more likely to become depressed or even more likely to have a stress-related heart attack. And this is because of one of the things that connects so many of the causes of depression and anxiety I learned about. Everyone watching this knows that you have natural physical needs, right? You need food. You need water. You need shelter. You need clean air. If I took them away from you, you would be in trouble real fast, right?There’s equally strong evidence that we have natural psychological needs. You’ve got to feel you belong; You’ve got to feel your life has meaning and purpose; You’ve got to feel that people see you and value you; You’ve got to feel you’ve got a future that makes sense. And if human beings are deprived of those psychological needs they will experience extreme forms of distress. Our culture is good at lots of things.We’re getting less and less good at meeting people’s deep underlying psychological needs. And this is one of the key factors why depression is rising. And that opens, just to finish the point about what that opens up, a very different way of thinking about how we solve these problems, right? So if control at work is one of the drivers of this depression and anxiety epidemic I think well what would be an antidepressant for that, right? What would solve that? In Baltimore, I met a woman called Meredith Keogh as part of an amazing transformation. Meredith used to go to bed every Sunday night just sick with anxiety. She had an office job. It wasn’t the worst office job in the world, she wasn’t being bullied, but she couldn’t bear the thought that this monotony was going to be the next 40 years of her life, most of her life.And one day Meredith experimented with her husband Josh. Josh had worked in bike stores since he was a teenager. Again, it’s insecure, controlled work, as you can imagine. And one day Josh and his friends in the bike store just asked themselves: what does our boss do? They liked that boss. He wasn’t a bad guy, but they thought, “Well, we fix all the bikes.” They didn’t like this feeling of having a boss.They decided to do something different. So Meredith quit her job. Josh and his friends quit their jobs. They set up a bike store that works on a different, older principle. It’s a democratic cooperative, not a corporation. So the way it works is there is no boss. They make the decisions together democratically by voting. They share the good tasks and the bad tasks. They share the profits. One of the things that was so interesting to me going there which is completely in line with Professor Marmot’s findings is how many of them talked about how depressed and anxious they’d been when they worked in a controlled environment and they weren’t depressed and anxious now. Now it’s important to say: it’s not like they quit their jobs fixing bikes and went to become like Beyoncé’s backup singers, right? They fixed bikes before, they fixed bikes now. But they dealt with the factor that causes depression and anxiety. As Josh put it to me, there’s no reason why any business should be run in this top-down, depressogenic, humiliating way, right? The modern corporation is a very recent invention.Think about how many people you know who feel terrible today if they were going to work tomorrow at a workplace that they controlled with their colleagues. If there had to be a boss, they elected the boss and the boss was accountable to them. Where they chose the priorities for their workplace. A lot of people would feel very differently. Now that is an antidepressant, right?Chemical antidepressants should remain on the menu. They give some relief to some people. That’s valuable. But we need to look for antidepressants that deal with the reasons why we’re depressed. So I was able to identify nine causes of depression and anxiety and seven antidepressants like this which are actually about dealing with the reasons why we feel this way and not just blunting the symptoms.
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 Narrator, Hey Psych2Goers, Let’s take a second to recenter, Find somewhere comfortable and shake off all of that old energy And let’s prepare for our exercise. Box. Breathing is a four-part exercise, you inhale for a count of four and then you hold for a count of four and then you exhale for a count of four and then you hold again for a count of four. So let’s begin Inhale. 1. 2. 3. 4 Hold 2, 3, 4, Now exhale, 2, 3, 4 And hold 2 3 4 Excellent. We can try something new next time and I’ll see you then, please note you can adapt this count to whatever feels most comfortable to you. Bye.As found on YouTube15 Modules Of Intimate Video Training With Dr. Joe Vitale – You’re getting simple and proven steps to unlock the Awakened Millionaire Mindset: giving you a path to MORE money, …download-2k

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The NYU Training Program for Psychedelic Psychotherapy – Jeffrey Guss

 It is an honor and so much fun to be here and it’s been a lot of fun preparing this talk Each time I give this talk, things change and I learn more about the training program. You know I’ve been a psychiatrist for 25 years and when I first trained, I did an anxiety disorders fellowship and I started teaching about anxiety and anxiety disorders. And that was a hard topic to like get a big picture of and to do in an interdisciplinary way. And then I started working with addictions and teaching about that, and then gender and sexuality, and each one had its challenges in terms of how to teach residents and fellows about how to practice in some way. That was not just a cookbook, and you know cookie cutter about. This is how you treat this problem in this way, but I think that psychedelic, psychotherapy training has been the most challenging thing that I have ever undertaken and it continues to teach me a lot about doing therapy and being with patients and in teaching. So I’m going to try to cover several different topics. In my talk today, I want na ask the question: What is psychedelic psychotherapy And in particular, What is psychedelic psychotherapy that we do at NYU with our participants in the cancer anxiety study? I answered this question by looking at who was doing psychedelic psychotherapy today, who actively participates in offering and consuming psychedelic therapy, and also with some of the methods and techniques that are important, even if psychedelics are not involved. I’m gon na show a little bit about what it is that we do with participants that are in our study, and what kinds of experiences they undergo when they go through the work with us. I’m going to talk to you about how we train our therapists, what kinds of experiences we put them through, what kind of teaching we do, and how it is that we conceive of their going from one place to another. I want na ask the question: Why do we call it therapy a theme that you’re gon na hear me address throughout the talk today is why this is therapy and why we are not guides or monitors or sitters, but we are therapists who are Doing therapy with patients We call them participants or subjects, but for the clinical work that we are doing, it is therapists who are very well trained, who are sitting with human beings that are suffering, and we’re doing a short term therapy that has Psilocybin Sessions that are part of it – And I’m gon na close by asking What are the goals of our training program? What do we hope to accomplish in training people to work in the study? So what is Psychedelic Psychotherapy? It is a collection of psychotherapeutic processes that are facilitated by psychedelic agents, So the important part here is that psychedelic therapy has, as its basis a therapeutic process that already exists in the mind of the therapist and in many ways in the mind of the participant when They come in all of the experience all of the training that they’ve, had that patients or the participants experience in therapy. All of this comes to bear on what happens to people when they enter our research project in this way, it’s distinct from psychedelic agents as neuroscientific probes, into the function of the brain and the mind, and it’s also different in some important ways from psychedelic journeys that are undertaken for a recreational purpose or a spiritual purpose, or artistic creativity or individually. So this is a very specific therapy that’s done with people who are suffering from a certain condition. So what we do is not shamanic healing. It is not neo-shamanic healing. However, it does absorb many of the core teachings and the wisdom that come from those traditions. Psychedelic therapy is deeply embedded and inextricably embedded in the knowledge systems of the subject and the guide. Here we see Copernicus looking at the sky with a very primitive telescope and what Copernicus saw was the data that he gathered and how he interpreted. It was all very much based on what he knew about the heavens and what he thought was going on in the heavens. Now he may have seen things that surprised him that caused him to revise what he thought. But basically, what happened with that? Telescope was profoundly influenced by what he expected to see what he was surprised by and the basic knowledge base that was going on in his culture at that time. 300 years later, we have a much fancier instrument looking at the sky, but it’s more or less the same sky and more or less the same kind of instrument. But the way the data was gathered, the questions that were asked the way the data was manipulated and interpreted and the kinds of impressions that were drawn from it were very different. However, the same kind of instrument and the same kind of sky, So this shows how deeply it is in the mind of the observer and the looker and the person that’s participating in the experience that the catalyst or the technology which in our case is psychedelics. You know has to be understood, So I want to reintroduce the idea of psycholytic therapy. Psycholytic therapy is much referenced, but not that much talked about anymore. It’s a kind of therapy that was done in the Fifties and Sixties. It existed more in Europe than in America, although there was quite a bit of psycholytic therapy that happened here, in the modern psychedelic research Renaissance, there’s much more emphasis on psychedelic therapy, which is if you want na, be – and this is quite reductionist, Though, to say that psychedelic therapy has ego death brought about by the agent followed by a peak, spiritual or mystical experience, So this tends to be more unitary in the concept that is it’s more or less the same for everyone, and in fact, all of you Have probably seen the nine the list of nine criteria that define the mystical experience and in our study, we like to measure people to say how many of them they’ve accomplished. You know: do they get three or four or five, And if they get nine, then they’ve had a complete, mystical experience. So in this way, the idea is towards a kind of universal experience, and this is seen as having somewhat magical properties to heal. It brings about decreased death, anxiety, and transformation in character, which is seen, and it’s sort of a goal that people look for in research. However, it is a goal that is deeply bedded in contextualization. It’s more likely to happen with someone who’s prepared for it and who knows how to experience it. It’s not like it never happens in unprepared people, but in our study, people who have experienced meditators and have worked with ego death as it occurs in meditation retreats. That kind of person is more likely to experience ego death, followed by a spiritual or mystical experience, And this quasi-religious preparation is, you know, more likely to bring this about for this kind of individual, And in this case, the therapy supports the medicine experience. So the goal of the therapist in the context is to support this profound and shattering medical experience. Psycholytic therapy, on the other hand, is more biographical and more psychodynamic. It’s more individualized and has more to do with that individual’s, time on the earth and their experiences in childhood and adulthood, and it’s also deeply embedded in the relationship with the therapists who are in the room. In this way, the medicine supports the therapy experience and there’s a lot of writing that happened about psycholytic therapy that advanced whatever kind of therapy that patient and that therapist were doing in the Fifties and Sixties if they were Jungian therapists, if they were Freudian Therapists or Rogerian or relational therapists, the psychedelic experience used in a psycholytic manner advanced that particular kind of therapy. In our study, we measure and look for a mystical or spiritual experience, but many people have a combination of a psycholytic and a psychedelic experience, and some people have only a psycholytic experience, and this falls then, of course, to the therapists to interpret this and help. The patient, the ah participant works with it in a meaningful way To make this point one more time. Ana s, Nin said We don’t see things as they are. We see them as we are. So why is this point so important? Why do I hammer away at this point? Because when you teach a certain kind of therapy, you’re called upon to explain much of the basis of that therapy. How it works, why it works? What you’re doing, what distinguishes it from other kinds of therapy – and these are very difficult questions to answer about psychedelic therapy. For many reasons, One is that it’s not been done very much in the last forty years in an overground above-board way. And secondly, because there are so many different forms of psychedelic therapy. But when you want na teach something, especially in a rather traditional setting as we have at NYU, you have to have a matrix or a structure in which you’re setting out to teach a body of knowledge to therapists who don’t have it. So you have to decide What is the body of knowledge? What are we doing? Why are we doing it? Most people would agree that we are opening up something inside. So What are we opening up to with psychedelics? Why are we opening up to this? Why do we think it’s a good idea to unleash or open up these kinds of restrictions that happen in the brain, naturally, for a period of six or eight or ten, or twelve hours? Why was it closed in the first place? What are we looking for And are we instead opening up to something outside the self rather than inside the self? And these are all questions which it’s easy to ask. But when you teach it, it’s important to have some answers, and yet these are answers. We don’t have immediately at hand So an important question: How do we develop new narratives out of being involved in the study? That is How do the people who come to us for help come away feeling better feeling, like their life, is more meaningful, less afraid of death, and deeper engaged with the life that they have and able to know and experience that and speak of it? What can help these changes become long-lasting? All of these are questions that go into teaching psychedelic therapy and they’re questions that I wouldn’t say that I have all the answers to which makes it especially hard to teach And when you work at NYU or any academic setting, you have To make certain that what you’re doing fits into quite a traditional model of education, So part of the goal that we’re grappling with is how to develop a coherent model for teaching psychedelic-assisted therapy to conventionally trained therapists. All of the people that have been through our training program are trained and have extensive experience in working with patients, either as psychiatrists as psychologists, nurses, social workers, or family therapists. So they’re all fully trained therapists. And how do we teach this additional method? Or this additional kind of intervention, Or how do we teach therapists that know how to work with patients, then to use this new kind of experience using their unique skills and abilities and in some way trying to bring about a coherent treatment? Because if you’re saying This is psychedelic psychotherapy, you’re, defining it as something specific. You’re saying This is a certain kind of therapy. This is what it is, and this is what it is, ‘t and that kind of boundaries are problematic, if you think about things in a holistic way or a nondual way, that isn’t the way that psychiatry works. You know if you’re, defining a certain kind of therapy and you want na say have a fellowship in psychedelic psychotherapy. Then the chairman is gon na say Well. What is that, And how do you know it’s something, And how do you know when someone’s doing it, And how do you know when someone’s doing it well, And how do you know if somebody’s not doing it, but it Looks like they are, And these are all questions that you have to have at least practical answers to You also wan na answer, questions like Who can become a psychedelic therapist Who should become a psychedelic therapist And who shouldn’t. We tried to answer the question: How is our work different from the psychedelic therapy that’s done by underground workers, Of which hundreds? If not thousands, of sessions, are, ah, you know happening every year? And how do we integrate our training with the therapist’s existing approaches, And how do we bring our responsibilities, as you know, trained professional therapists to the psychedelic therapy setting? So this is the title of our study: Effects of Psilocybin, Assisted Psychotherapy on Anxiety and Psychosocial Distress. In Cancer Patients, This therapy occurs in a very specific context. It occurs in Manhattan at NYU. This is our research center in the upper right-hand, corner of the Bluestone Center for Clinical Research. People walk around with white coats on and stethoscopes around their necks, and so the people who come are, for the most part, very mainstream individuals who have cancer. Some of them quite advanced cancer. Some people are not too ill, but many people are quite ill and they’re involved with traditional cancer regimens with scans radiation chemotherapy, and these are the patients who come to us and enter our study by and large. These are the members of the NYU team, Steve Ross, who I think might be here in the room Steve Over there And Tony Bossis, who spoke on the first day of the conference, Gabby Agin Liebes, who might be here also over there And Carey Turnbull. Ah, director of development, Alexander Belser, who might be here, Alex No and Effie Nulman, another consultant and somebody who helps us with development – And this is an overview of our study for those of you who aren’t familiar with what it is we are doing. I thought I would show you what it is that the therapists do in our study and what it is that we’re preparing them to do. There are two dosing sessions: Dosing A and Dosing B. They’re, separated by seven weeks Before Dosing Session. There are three preparatory sessions. These are about two hours long. Then there’s Dosing Session, A which is either a placebo or an active drug. No one knows not the participant or the therapist or the PI or anybody. The only person who knows is the compounder who makes up the pill on a milligram per kilogram basis and puts it into a special envelope and then a special bottle and it’s all a very special audience. Laughter After Dosing Session A there’s a seven-week period and then there are integrative psychotherapy sessions Now if the person received a placebo or it appears to everyone that they got a placebo, then those next three sessions tend to be more continued preparation, because the experience With Psilocybin is the high point of the experience, so they either have in essence, six preparatory sessions and three integrative or three preparatory and six integrative sessions, And there’s a subtle. Well, you know not so subtle, dynamic differences that happen when a person is disappointed if they didn’t get an active drug first, but everyone knows that by the end of the study, they will have received a dosing session in both conditions. So, after the Dosing Session B, then there are about four weeks or five weeks during which there are three more integration sessions. So we have nine therapy sessions and two dosing sessions. Who are the psychedelic therapists of today To think about what we needed to learn, what we needed to do? I asked myself the question Who is doing work with psychedelics and who is doing work that feels related to psychedelic therapy, I came up with four categories: The Shaman, the Neo Shaman, the Meditation Adept and the Palliative Care Therapist, and the Psychodynamic Therapist of today, And I’m going to go through each one and talk a little bit about what we learned from them and what I think we needed to incorporate from these different disciplines. The shaman is the earliest and longest-lasting longest known psychotherapist in recorded history. A core of shamanism is communication with the spirit world. This occurs quite concretely. It’s, not a metaphor. It’s, not an aspect of the mind. It is a literal communication with spirits and the ability to work with unseen and mysterious forces and to intercede for the benefit of the sufferer is a core activity of the shaman. The shaman enters a trance state voluntarily, either with or without psychedelics, and experiences their soul or spirit, leaving the body or journeying or traveling on behalf of the individual, who is suffering The shaman interacts with spirits and will command intercede or commune with them in some way. To bring about a benefit for the individual who is in the ceremony or for the tribe or community as a whole, There’s quite a similarity between shamanic training and psychoanalytic training In both the individual by definition, suffers from some kind of malady. Some kind of unhappiness, frustration or fear, or anguish, some kind of suffering, which is both defined by and treated by a particular knowledge system. To become a psychoanalyst, you have to be, you know, upset neurotic troubled in some way by audience laughter seek treatment with an analyst, and undergo a genuinely therapeutic psychoanalytic process, And anybody who doesn’t do. That is probably not going to be very much good. As a psychoanalyst, enthusiasm for the method is a requirement for practicing it effectively also you learn a great deal about what it means to be a patient and what it means to be a therapist from working with your analyst. So the analyst, as well as the shaman, suffer from some kind of malady, and often both are, you know, marked at a very early age as headed towards a particular career. This is true for many therapists, And so this malady is cured or ameliorated in some way by shamanic practices or by psychoanalytic practice, and this is the embodiment of the wounded healer paradigm, in which the person who’s conducting the ceremony or conducting the analysis is Not expected to be perfect or flawless, but is expected to be someone who lives with a spirit wound and is working at healing it or has had it healed in some way and developed compassion and a unique ability to relate to other people. As a part of that process, Part of the culmination of a shamanic quest – and this is quite different from psychoanalytic training – is a confrontation with death. This confrontation with death, which often is accentuated in psychedelic experiences, is a catalyst for moving to a different stage of being without the encounter with death and the experience of dying either in a trans state. You know nonpsychedelic induced or with medicine the reaching out the hunger, the need, the expansion and extension of oneself to find a new way of relating to life to oneself doesn’t happen, And so it is this very terror and reaching through the sense Of groundlessness and shattering that transformation and rebirth can occur, And this is one of the things that is most important, I think for therapists to be able to work with participants in this study And to approximate this, we have a great deal of emphasis in The training process on confrontation with one’s, own mortality, fears about death and experiences of death and mortality in friends and family and patients The shamanic practitioner may take medicines and, as I’m sure everyone here knows, the practice may be that the shaman Takes the medicine and not the seeker or sufferer in their culture? That is not what happens in our study. It is the person with cancer anxiety who takes the medicine and the therapists in the room with him or with her are quite sober, although there is sometimes a kind of contagious experience of entering a trance with them, but we’re all sober pharmacologically speaking And in Shamanism psychedelic plants are considered gifts of the gods. They are mediators between the gods and humans and may carry special communicative potential, and it is also believed that it is the plant itself that is the god or the plant, contains the spirit power Mushrooms are found widely available in nature. If you know where to look – and you know when to look, They are not secreted away and they are not expensive. You just need to know what to do with them, where to find them, and how to use them In research. The molecules of Psilocybin are considered to be inert and to not have spirit within themselves, and yet they’re considered to be very dangerous and we had to install a very expensive and huge safe to protect a relatively small amount of Psilocybin. It’s weighed every day and there is some kind of danger that exists with the human beings around the Psilocybin because it needs this much protection. So, while these mushrooms are available growing in cow dung in certain places, when they arrive at First Avenue and 25th St, we need a big safe to keep everybody feeling. Okay, about it audience laughter. Now the shaman is a person who exists at the margins of society, but that doesn’t mean that he or she is a counter-cultural agent, because those who exist at the margins are very much a part of culture a part of society. The center can’t define itself if there isn’t a margin against which it can say. Well, we are not that, but we’re glad that person is here, because we can find what we don’t have in ourselves in them or we can hate them or we just need them in some way, But the shaman, perhaps a person marginalized in Society is a very well known and respected and valued person in society, so there are culturally bound narratives of illness and healing that the shaman knows and that the other members of the community know So even before a person goes to a shaman. What’s wrong? How it gets better, all these are cultural narratives that exist. You know as a part of the culture. There’s a highly ritualized training process, with a strong respect for tradition. So, although working with psychedelics is counter-cultural and edgy and kind of outlaws in the underground circles in the Western world, I think within indigenous cultures it’s not that way at all. There’s a training program. There’s an apprenticeship which I’ll talk about in a little bit and it also may be a part of the shaman’s job in a ceremony to reinforce pro-social values and social regulation and it’s. This function that’s thought to be significant in the ways that certain psychedelic-based religions facilitate recovery from alcoholism and other addictive disorders. Okay, so we’ve covered the indigenous shaman. Now I want to move on to the Neo shaman or Psychedelic Sitter. The training and practice for the Neo shaman are much less well defined. The practitioner may know of yoga may have a meditation practice, may do Chinese medicine or acupuncture, and uses intuition and many concepts from Transpersonal Psychology that are brought together as part of his or her method for doing psychedelic sitting or guiding The neo-shaman is generally naturally Emergent or self-selected A person says I would be willing to sit for you, and I believe that I have the credentials to do that or an individual may say I want you to do it And there’s little training or apprenticeship program that empowers the Sitter or the guide to know what they’re doing, except their own direct experience and reading and observing other people. The neo-shaman again has direct contact with the spirit world and enters into spirit reality through altered states and often in neo-shamanism. You see skepticism towards monotheistic religions, allopathic medicine, especially psychiatry, and overvaluation of the scientific method which is known as scientism, which is the irrational over belief in the scientific method and the belief that scientific knowledge is somehow harder or firmer or more powerful or more important or more Reliable than other kinds of truth, I’m not sure why this is capitalized. It shouldn’t be Neo. Shamanism is a descendant of the ideology of American Transcendentalism, which I’ll talk about in just a minute. Another distinction – and this is, of course, a generalization that shamanism there is generally a greater emphasis on searing pain, hardship, and terror than you see. You know by and large, in Neo shamanism, The Neo, shaman theory and methods are generally prohibited, prohibited discourse in medical circles. You know when you are talking to oncologists or nurse practitioners at the cancer center, and you start using the language of shamanism. You can see people start to roll their eyes and glaze over and stop listening to you, And so, since we’re trying to persuade them to refer patients to us and to take what we’re doing seriously. You know this whole discourse is prohibited, even though it may have a great deal of value in communicating with the subject in the study And so is the Neo Shaman. This discourse is not preferred in medical science, PET scans are preferred, And yet we have many people who are bridges, Stan Grof, famously bridged, psychiatry and Neo shamanism and no course or lecture on psychedelic therapy would be complete without giving credit to James Fadiman. Who’s written this extremely useful guide? The Psychedelic Explorer’s Guide and Neal Goldsmith his book, Psychedelic Healing, and numerous others, So the mindfulness adept? Ah, it was clear to us early on that many of the practices and teachings within meditation are important for us, as practitioners, and for the participants to know how to do. Meditation is a technique for developing the skill of mindfulness, focusing on self-regulation through careful attention. Focusing on immediate experience and developing curiosity, openness, and acceptance, One of the underlying themes that happen in existential anxiety is that there’s little context to speak about the terror rage and disappointment that occurs after the development of a cancer diagnosis or cancer treatment and the looking Away the encouragement to cope the encouragement to fight the encouragement to be positive. All of these draw attention away from the most difficult, painful searing, hard questions and processes that need to occur, and this capacity of curiosity, openness, and acceptance of what is that is central. Mindfulness is something that I thought was quite important: to bring to training. Mindfulness and meditation are established techniques for entering altered states of consciousness, with the idea that entering them can be inherently transformative and bring about an improvement in outlook mood, and connection to other people Nonjudgemental. Radical self-acceptance is also important in meditative practice, something which we bring to bear with each person as they prepare for their psychedelic experience And Psychodynamic Therapist. There are many many things that we could say about what a psychodynamic therapist knows how to do, but much of it is embedded in his or her training. One thing that I think cuts across all schools of psychotherapy is that we help the patient, develop, alternative meanings and narratives about life. We do that in different ways. We do that in different with different techniques, but we all hope to help someone have a better sense of what their life means and how they can speak to themselves and understand themselves in it, and in particular, here. Cancer, illness, and death Narrative therapy is a particular form of therapy, in which truth is not just something that is discovered objectively. It is something that is constructed in the development of a narrative between the speaker and the listener, and this is a theme that I think comes up again and again when trying to understand how to use psychedelics in working with cancer-related anxiety, Like the shaman and The neo shaman, the psychodynamic therapist, believes in unseen forces. We don’t call them spirits or ancestors that exist in the spirit world. We call them the Ego, the Superego, the Id internalized object, relations, and internalized schemas. Many many of these metaphors, I believe, are for the similar processes that occur, But again, the psychoanalyst and the psychodynamic therapist are trained to work with these forces and just like the shaman to intercede on the patient’s behalf. To try to make things better Within psychodynamic therapy, there is a deep commitment to a personal healing journey, and extensive work toward self-knowledge, and understanding of transference and countertransference. All of these are invaluable in working with patients in our study And there’s a long history that’s not hidden from the people who are here in this room, but certainly hidden within traditional psychiatric and psychoanalytic circles of using LSD and other psychedelics to Facilitate psychotherapy – and here are three books – This one in the right-hand corner. I’d never seen it before, and I was kind of intrigued to see it showing up in my Google Images search My Self and I, with its nice 60’s graphics. Now, psychodynamic therapy is very consistent with Western norms, medical ethical norms, and standards, so it fits in comfortably with what we’re trying to do. So before telling you about the structure of our program, I want na do one more theory-based excursion and talk about the set and setting. We often think about set and setting as the set being the participant’s intention and the setting where the therapy occurs in some ways, this is our setting Manhattan streets Bluestone. This is the couch that the sessions occur on, but I’d like to suggest that two other contexts are deeply influential in the work that we do, and these are existential psychotherapy and American Transcendentalism. In particular, we work with Victor Frankl’s, Logotherapy Logotherapy, I’m gon na try to reduce it to just a few soundbites as its core that life has meaning under all circumstances, even the most miserable ones, and this biography of Frankl, showing this concentration Camp march at the top, and then this very thoughtful image of him as a young man, I think, says volumes about how he came to develop this philosophy. He believes that our main motivation for living is our will to find meaning And that, when the search for meaning is blocked, there is psychological damage that occurs According to Frankl. We discover this meaning in three different ways.  Earlier today, Steve talked about meaning-making therapy, which is a kind of practical technique for bringing these philosophical ideas to bear in the clinical situation. So the meaning is discovered in three different ways: by creating a work or doing a deed. By experiencing something or encountering someone or by the attitude we take So by creating experiencing or taking an attitude, Frankl says that everything can be taken from Man, but one thing: the last of human freedoms: to choose one’s attitude in any given set of circumstances. This is his famous book Man,’s, Search for Meaning – and I want na point out now that Logotherapy is not a psychology of the mind. It’s not about the Id. The Ego. Psychology internalized objects, relations, developmental stages, and perinatal matrices, It’s not about. Oh, if you look, this is what we find like you, ‘re making a map. It is a therapy of action about the creation of meaning the intention choice and the creation of meaning And Irving. Yalom can’t be left out. American Transcendentalism is a philosophy and a form of literature that had its origins in the 19th century and some ways, lives on today. In the New Age movement, American Transcendentalism holds in the inherent goodness of both human beings and nature. Now this is quite different than Freudian psychology of the late 19th century and 20th century which said that the inherent nature of human beings is filled with steaming, cauldrons of Id and rage and libidinal energy that needs to be modified and modulated to fit with The demands of society, It’s quite different than American Transcendentalism, which says that the individual is pure and it is society that is corrupting American Transcendentalism is an inherently optimistic philosophy. There is a great deal of belief in the self and the self-identity, in creativity and infinite possibilities of the human soul. There’s a belief in spiritual progress and the interconnection of all beings, the immense grandeur of the soul, and that the interior is a source of goodness and wisdom. So I’d like to come back down to Earth now and tell you about the structure of the training program that we have, and this is the structure that we have used just in our last year of training, which is the third cycle of training that We’ve offered.

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This is Shira Schuster, who is soon to be a Ph.D. and has been my co-instructor in the course for this year and has been a tremendous help and creative force in putting the training program together. So there are three core aspects to the training program: a one-year mentorship with one of the three investigators in the study, Steve Ross, Tony Bossis, or myself, a didactic series and work with two study subjects. This is the schedule with which we began last year. It unfortunately, was blown to bits by Hurricane Sandy, but by about February we started to recover and get back on track to all the papers that we wanted to discuss, and I’m going to talk about the didactic first. I don’t have all of the didactic papers here summarized, but just a few of them. We start with this fabulous paper by Matt, Johnson and Bill Richards, and Roland Griffiths on the safety and basic medical knowledge of psychedelics. This paper covers what ten other papers would be needed to convey the information about who is eligible, and who shouldn’t be taken into treatment. What are the risks? What are the basic techniques? It’s a great paper and offered a tremendous amount of information in a quick, ah, not a quick, but in a concise way to people who were going through training. The next is a wonderful article by Alison Witte, no relation to Stephen who’s organizing our conference today. This is a paper that I found in a journal on holistic nursing. She worked with nurses, who had worked with people who were seriously ill in Eastern Kentucky in Appalachia, and she looked at who had spontaneous mystical experiences while they were in the hospital and what contexts led to their arising. What nurses did that facilitated people being able to have mystical experiences being able to talk about them and what kinds of things the nurses learned about? How to help the person utilize that mystical experience in their life afterward? She also, interestingly, talked about the impact on the nurse that was doing the listening and participating in the creation of this shared experience. So this is a really useful article, nothing to do with psychedelics, but is really about how you occasion a mystical experience. What do you do that enhances the likelihood of that happening? We did some historical papers looking at LSD, assisted psychotherapy, and the human encounter with death by Bill, Richards Stan Grof, and others, and Pahnke’s groundbreaking article on the transcendental mystical experience in the human encounter with death. We studied contemporary scholarship in psychedelic research, Roland Griffiths et al 39, s paper on Psilocybin, occasioning, and mystical experiences, and we took a crash course in Yalom and Frankl by studying this paper by Bill. Breitbart Psychotherapeutic Interventions at the End of Life, A Focus on Meaning and Spirituality. So here I think you’re hearing again the ongoing theme of the establishment of meaning as a core process, that we encourage our therapists to bring to people in the study, So that’s the didactic series. If you want a copy of it, I’d be happy to send it to you by email. The next part I want to describe is the mentorship program. The mentorship program is defined as just that, and not as supervision. We used the idea of supervision at first but decided that mentorship is better for several reasons. A mentor is more of a guide, a friend, and a supporter. There’s more equality in a mentoring relationship than in a supervisory relationship, And since all of the people that are trainees in our program are fully trained therapists, we felt that they were enhancing or developing or extending their skills rather than learning something from scratch. So we use the term mentorship. Also, there’s a certain amount of teaching that comes back the other way that can be quite profound, and I’ll tell you a little bit more about that later. The mentorship relationship is confidential. The mentor doesn’t say anything and holds the material found in the mentorship sessions, with equal confidentiality to what you would hear in therapy. The intention of the mentorship is an integration of all aspects of the experience. The trainee is encouraged to discover new aspects of himself or herself and others through the relationship. In other words, How does my existing identity as a therapist change grow to transform? What do I leave away? What do I do more of? How am I changed in this experience? In learning how to work with psychedelic therapies And a core part of the mentorship is dyad training. Now, when you work with two study subjects, which is a third part of the program, you work with your mentor for at least one of the sessions, So each therapy team each therapy dyad – has to do dyad training And the dyad training, which I’m, going To tell you about in a second is the central part of the mentorship relationship at the beginning, So you meet for these six two hour sessions, doing dyad training and by that time usually, you’ve gotten started working with your first patient, Your first participant So At that point, you’re doing clinical work. You’re talking about what’s going on. You’re talking about what’s happening in the reading, But the dyad training is a central way that the mentor and the trainee get to know each other. The dyad sessions occur six. There are six of them, They’re about one to one and a half hours, and only the therapists are present, so it’s a group of two and what happens in there also is confidential. Each session has a defined theme, even though you’re encouraged to do free-flowing discussion and talk about anything that arises that you think is going to be relevant to working together as a dyad team, And we used to have supervision after the third and sixth Sessions, but I think that’s pretty much fallen by the wayside, So the goal is the establishment of a close relationship. If you’re going to be a dyad team, you have to know one another as therapists. You have to understand how somebody thinks about life, death suffering, and when I first picked this picture, I thought that it was just kind of cutesy, but I realized that one of the times I’ve, given this talk before that there, something quite similar Between this tin can string telephone and that’s that you either are listening or speaking and to change, you have to change your position And the dyad sessions occur in the same way when you’re speaking, a person is expected to say what They have to say to describe their experience and the other person listens. It’s, not a therapy session. You’re not expected to ask questions to deepen the experience, But it’s a practice of a certain kind of meditation. Listening The first session early memories and contemporary experiences of death and losses, Family members, pets, friends, and patients that have died, Each person is invited to talk about their life from their earliest memories to the present time of what death and mourning has been like for them. This is also the time to talk about early memories of awareness of your mortality and thoughts and feelings about your death and the death of loved ones. The second dyad session is an invitation to talk about profound, mystical, or spiritual experiences, including experiences with entheogens. So confidentiality is also a part of the protection of this because speaking openly about entheogenic experiences or psychedelic use in a context like this brings about certain kinds of ethical and legal anxiety in people. So only with confidentiality, I think, are people free to speak openly about what they’ve done, what they’ve, not done, what it has meant to them, and the part of them that they’re going to bring to their dyad work, which is The work with the participant that relates to their own experience or lack of experience with entheogens. They can speak about their experience as a sitter and as a guide with shamans or guides or meditation teachers that they might have had. And this allows a basic kind of groundwork to be established between the dyad, as they’re, getting ready to sit with someone who’s going to enter into a state which is rather unpredictable in terms of what they’re going to be confronted with. Holding The third session involves looking at pain and suffering in family members, friends, and patients and experiences with cancer or other terminal conditions, including experiences in working with patients who are disfigured and whose bodies are failing, and the impact that this has ten minutes. Okay, so session. Four near-death experiences Session, five audience laughter beliefs regarding heaven and hell and religious history Session, six extreme states in psychotherapy, but actually by session six, everybody’s pretty much done and we’ve talked about everything there is to talk about So that’s, The one-year mentorship and I’m – going to skip over that and talk about the study and what happens during the sessions. So I presented this slide before, but I’m going to go over it again. You’ve got three prep sessions. A dosing session, three more sessions, a dosing session, and then three more So there are nine therapy sessions and two dosing sessions. The three preparatory sessions: this is the study room. This is what it looks like. This is a model pretending to be in session and the first prep session. So during the first prep session, it’s divided into two parts: there’s education to the participant regarding goals, the purpose of the study, time tables expectations, and education regarding the range of possible effects of the medication side, effects, rescue medications that we have On board what we’re going to do to try to help them through a difficult experience, and after that, then we do a history during which we take a psychosocial history, in particular a cancer narrative. We talk about family relationships, hobbies, work, political, social, and religious affiliations, the experience with psychedelics, meditation practice, and anything that you would want to do to get to know somebody and develop a trusting relationship with them. The second session is a life review. In this, we do a rather structured exercise, which I’ll show you an example of in just a minute, but you go over much of the same material you go over where you were born growing up where you went to school when your dad transferred to Another state: what happened when your grandmother died? You know if you had to go into the service like whatever these important turning points are in your life. We talk about them literally on a timeline and examine the meaning of those events in the individual’s life to see how their life has come to have meaning how events were made, the meaning of how catastrophe or disappointment or anger or exaltation moments were Given meaning and came to structure the way their life worked, In particular in the life review, we look at the cancer narrative, which has to do with how you reacted to the diagnosis, what the diagnosis meant and the relationship between cancer spirituality and how the individual found, Meaning So this is a life review exercise on the left hand, the side you can see birth about two-thirds of the way across you can see. Now this is a man in his late forties and on the very right-hand, side. He writes his death, So you can see between birth and now there’s. Many many events and I’ll give you a closeup in just a minute and about halfway through. You can see that he didn’t leave enough space, which is like the proportion wasn’t right. So he wrote a little. U going down to write in some more information, And this is a close-up of what he wrote At the bottom. He wrote his regrets loss of friends. He had to care for his mother when he had pneumonia. He was mean to Scott when he was a kid and did well in school and became a quarterback. All of these were things that he felt were important and just getting this information writing it here and taking this time was a profound experience for him each person that we work with says You know I’ve never done anything like this before and It’s quite illuminating to have these memories sought in this relatively structured way, And then the third is taking a spiritual history. To take the spiritual history, we use these two mnemonics, HOPE and FICA, and I’m gon na skip over this because I’m running out of time. But these you know information about these is easily available online, The spiritual history. What are your beliefs More about the spiritual history more about the spiritual history, The dosing sessions? Now I’m not going to say a great deal about the dosing sessions, because what we do is not vastly different than what is written about quite extensively. How do we handle people in various kinds of situations, what do we expect, what do we invite them to do, and how do we handle crises? This is quite extensively covered by many many people and what we do. Isn’t different from it. We have headphones with music. The therapists take a supportive role and respond actively if necessary. We have an opening ritual that focuses on internal direction and immersion in the inner experience. The therapists are invited to watch, listen and be attuned and very careful. Listening to the first post-journey, narrative, usually around two or three, the person sits up, takes off their headphones and eyeshades, and starts talking about what they’ve been through, and this first narration of the experience is quite important, and listening to it Carefully, I think, sets the ground for how you’re gon na work with it in subsequent sessions. Then you have a closing ritual So the integration sessions. These are the least well-defined part of the process, and they vary considerably from one dyad team to another, and while there is an effort in academic research to have uniformity and to have a manualized approach to things, I think that these integration sessions are a place Where it’s going to be quite a challenge to do this, because what the person brings, what happened to them in their session and who the therapists are and the bond that they’ve tied the bond that they’ve made. The tie that’s happened among the three of them is going to define what happens in the integration sessions So again making meaning of a psychedelic experience and incorporating that meaning into one 39. S perspective on yourself and in the world is an essential part of what we’re trying to do Now. This is Reverend Mike Young, and this is a slide that I didn’t know about this quote, and it was Cody Swift. That turned me on to this wonderful quote, and this is in some ways the idealized experience in which the ego, which is constructed by memory and determines what we think under Psilocybin. You transcend this ego. It’s not who I am, and the loss of self is not as distressing as it was before. So this is kind of the idealized experience and this is a picture actually of Marsh Chapel, where the Good Friday experiment happened, and people praying in that very same chapel. But not everybody has this full experience. Some people have a much more biographical experience and I don’t think I’ve read a description of what you need to do better than what came forward quite recently in this lovely small monograph by Torsten Passie. Describing what kinds of things can happen in a session – and I don’t think that much of what’s here is going to be new to anyone here, so I’m not going to go through this in the interest of time and again. Well, one point that I wanted to make about this is that Sometimes you hear you know when people are talking about Katherine MacLean’s report on openness that 14 months later, openness was found to be increased by a single psychopharmacological event, And when that phrase is Used it reduces the experience to the drug itself and I think that the mystical experience is sometimes seen as kind of like the magic that brings about some kind of transformation without being contextualized in a certain kind of therapeutic process. And I’d like to suggest that it really isn’t quite this way and that, even when a full mystical experience occurs, the way that it is held, the way that it is worked with the way that it is applied and connected to the individual.’s, life is very much a part of a therapeutic process that occurs So what have we learned from working with our trainees? This came out of a discussion that I had with Steve Ross and Tony Bossis a month ago, and I’ve got nine points that I want na make and that will bring me to the end of my talk. For today. There is a complex relationship between spiritual states, the cancer narrative, and experience with altered states. Now we hear these words – and these words are said a lot, but sitting with people and trying to figure out what their cancer narrative means to them, what their life meant and how life has meaning, how cancer affected the meaning in life and the relationship of Those two to this one psychedelic experience: these are like bridges that need to be made and they need to be made actively Just sitting back and saying. So what was it for? You are not going to bring about a very powerful connection unless it’s. Already happened So this complex relationship, I think, has much to be found and discovered about it, but it’s quite important. Secondly, that there’s a great variety in the way that spiritual distress and existential anxiety present themselves In general, the greater the mystical experience, the less active integration is needed. So this is what you know. Some of our mentors have felt that when there’s a more full mystical experience, the integration sort of happens on its own or kind of happens. Naturally, When it’s less and there’s more of a biographical or psychodynamic, then more dynamic work is needed. Number four involvement, as a therapist in a study, brings about deep personal changes in the relationship to cancer, death, and therapeutic stance. For me, this had to do with facing patients who were dying and talking about dying. Looking at my feelings about death, illness, pain, cancer pain, and my mother,’s, death from cancer. All of this got activated in me and I realized how much I had been living. You know once or twice removed from these very deep existential issues, because when you work with addictions, you’re almost always working with somebody who’s going to have a new birth and a new life in sobriety, and there’s much of a hopeful Perspective so this reduction in lifespan and the threat of dying from cancer brought about a change for me. On the other hand, I work in my therapy dyad with somebody who’s been working in cancer care for 15 years, and her attunement to defenses denial around cancer, anxiety, diagnosis, anxiety. The way that somebody hears or doesn’t hear information that they’ve got is very, very refined for her imagining this new technique. This new way of helping a certain kind of suffering that she was so familiar with was quite different for her. It is like What is a psychedelic experience for this particular patient, going to do for this very familiar form of cancer care that she’s done? Number five – and you know this – is like beating a dead horse. The centrality of the construction of meaning healing existential anxiety due to cancer. Core processes that were necessary for the therapist are the cultivation of authentic presence, meditative attention, and balance between overactivity and overinvolvement, usually caused by anxiety in the therapist or detachment, which can be caused by an overvaluation of a certain kind of calm or a certain kind of meditative Observation when a more engaged or forward-leaning approach might be helpful and the skills helpful in bringing about a mystical experience Each therapist’s. The trajectory is embedded in his or her past and path and there’s a great value. When you’re doing short-term therapy like this, to know how to work with patients to know about transference and countertransference and skill about what to open up what to leave closed, how to work with things that emerge how to work with crises that arrive, how To handle the subtle and important things, that you might not recognize, or you might not notice, if you weren’t well trained there’s a great deal of value in being a well trained, therapist And number nine. The unquestioned value of personal experience with entheogens in working with integrative sessions, especially in working with difficult passages during dosing sessions. So I’m going, to sum up with two slides, So I want to talk about the goals of the training program. There are two sets of goals: One is the goals for the therapist, so you know the goals that go in, and the other is goals that go out. The goal of the training program for therapists is to develop the capacity to support spiritual and mystical experiences in the subject and to relate these to illness and mortality and existential anxiety So to conduct short-term therapy, work that integrates spiritual experiences and facilitates psycholytic work. So these are a lot of words to encapsulate what I think is the core task of what we’re trying to do, and that is to be both psychedelic therapists and psycholytic therapists and short-term dynamic, psychotherapists. The therapist’s goal is to become safe, skilled, and knowledgeable in all aspects of the process, meaning patient selection, patient preparation handling the session, and whatever occurs in the psychedelic session and the integration that happens afterward, whether that’s three or six sessions or For several years, which can occur, you know one of the people who were in our research study stayed in treatment with her dyad for several years, because it was just clinically the best thing to do So being able to know when to do what is a very important part of adding this kind of technique to your work And, lastly, to support each therapist’s, talent, maturity and individuality and to practice therapy that is creative, adventuresome and unknowing. And by that I mean where the therapist is comfortable with not knowing what’s going to happen, not knowing what should happen but having an open mind and an open heart to be ready to respond to what does happen And the external or the far-reaching Goals for the training program: these are out for the community First to define a training process and evaluate its effectiveness in an ongoing way. So we had to develop a training program before or you know, without any training ourselves and without actually having done very much psychedelic psychotherapy in this particular context. So we sort of hit the ground running and now by the third round of training, and we’ve done twenty-five subjects in the study. I’m starting to have some preliminary ideas about what’s effective in training. What’s important? What’s not so important, So creating a training process was an essential part of what I was trying to do, and to do this, I just started with one that I thought up and did and said: Okay, how is this working? What’s important and what’s not The next is to provide education and normalization of psychedelic discourse within the highly traditional medical setting. So in this study, the information goes out to departments of psychiatry departments of oncology. We have a journal club, the PGY 4 39. S sometimes comes to our lectures and the fellows in addiction, psychiatry, and in other fellowships, are invited to attend. So there’s a place where psychedelic medicine is being taught and talked about, and when we go to the cancer center. We talk about this. So, even though only twenty-five people have enrolled in our study and received dosing, hundreds and hundreds, if not thousands, of people in the NYU area have heard about the study and are seeing psychedelic medicines being taken seriously and being studied in a rigorously academic way. Thereby creating a conversation for reintroducing these agents into our discourse. The third is to prepare the needs for a Phase III study in which we would be doing two or three or even four hundred subjects in the study. So we’d need a lot of therapists for that and third to establish at least one model for a post-rescheduling world. In other words, if we were going to have Psilocybin offered as a form of therapy and therapists were going to offer it, how will they be trained? What will that therapy look like? How will we know when someone’s a good psychedelic therapist and somebody’s not pulling their weight or not doing a good job, And with that we’ll bring it to the end. Thank you very much.As found on YouTubeHUMAN SYNTHESYS STUDIO 👀🗯 Attention: Have Real Human Spokespeople In Your Videos Saying Exactly What You Want In MINUTES! REAL Humans, REAL Voices, With A NEW Technology That Gives STUNNING Results Choose Your Human + Voice Type What You Want Them To Say Render your “Humatar” What You Are About To See Is Unbelievable…

How to Release Fears and Traumas with Hypnosis

 Alright, we are living. Welcome, guys. Welcome to the journey within It’s a journey of deconstruction and reconstruction of death and rebirth and today, I’ve got a very special hello hypnotist the founder of Twin Ravens Hypnotherapy and Research J Robert, Parker, In The House. Thanks for having me, man. Thank you. Thank you, dude. I think this will be a fun conversation cuz I mean, we. Absolutely. We both study hypnosis and I’d be very interested to get your perspective, you know, and how you got into this. So, um yeah, if you can share a little bit about who you are, how did you even get into this strange world of hypnosis? Uh, that’s an odd story. Um so, previously before the pandemic had been working as a chef uh that restaurant was actually where I met my partner. We did the stereotypical line cook ends up with the waitress thing. Interesting. And uh the the pandemic hit. And I had kinda seen the writing on the wall long before it had an effect. Long story short, you’ll say we both ended up out of jobs and it failed me to kinda pull something out of my bag of tricks to make money. I live in a very, very small town and there’s not a lot of ways to go about that. So, I ended up reading tarot cards professionally. And I was making a pretty good living doing that. And I noticed that I was reading people’s fortunes so to speak. And more using the archetypes of the tarot cards. Uh reframe their problems to them and help change their perspective And I got a lot of satisfaction out of that. And I started looking into what is a way that I can do only that. Uh and of course in an abnormal way. That I can do that cuz why not? And the Facebook algorithm. uh that one random point but HMI in front of me. previous to that, I hadn’t had any experience with hypnosis. I wasn’t even sure if it was real. I was in that camp And I talked to someone from admissions and they intrigued me. I figured why not give it a shot? This seems very interesting. And I think I was about two classes into 101 before I got my mind blown. The first time I saw the physiological responses of hypnosis. The things that can’t be faked. That is just reactionary. it just blew my mind. And then eventually I got to perform hypnosis and then, eventually, I got to experience it and that was a profound thing because uh going to that school, taught me a lot about myself and one of the things I came to learn is uh a lot of what I considered to be unusual behavior in myself. Uh wasn’t and a lot of what I consider to be unusual behavior in others, was it? I was just very extreme on one end of the suggestibility scale and I remember in class, they were explaining the traits of the intellectual suggestible of it’s like, oh, cool. That’s me and I took the suggestibility test and I scored like, eighty-two, my first time I wanna say. Jeez, man, that’s such an interesting thing because you’re, I mean you’re so rare and for you to be in hypnosis and experience hypnosis, uh I’m curious like who hypnotized you and how do they do it, right? Because you’re like the hard type. it was actually in a practice and it was with somebody I mean, I guess I should mention, this guy named Paul Villa Real and he’s since graduated, I believe. And uh, I told them what my suggestibility was and he said, cool. Can I try something? And he did what’s called an auto dual induction and that was the first time that it happened to me and that got me. It got me well enough that the next day, I wrote my custom version of that script uh based upon what worked for me and that was a very unusual thing because Previous to that, II did most of my experience with trance with self-hypnosis. Like, I can kinda help people along whenever they’re practicing on me because I was very aware of that state in myself and where I’d been there in the past, all that stuff. but in terms of outright just being hypnotized by somebody, uh that was the first time, and uh That was profound. Uh, the things that I learned and saw in that first time still kind of uh guide a lot of what I do for my clients. Because one of the things cuz I don’t remember too much of what was addressed. But one of the things that stands out to me as I was introduced to the future version of myself like 5 years in the future or so And that was profound to me. And that person that I saw kind of sticks out in my head and every day I think about what I can do to get to that point. And I have used that to a very great therapeutic effect with certain clients. Uh, I got the specialization in transgender hypnotherapy And one of the things I found with my transgender clients is that that class made me realize so much that it wasn’t just a psychological thing that it was a it was a physiological thing. And in that, that means that your brain is telling you that you look one way. And what you’re seeing in the mirror is telling you something very different. What if you were able to meet who you know you are? What if you were able to meet the person that looks how you know you’re supposed to look? And I find that having that, giving that to that person is substantial to their sense of self and their sense of well-being. Interesting. So, that does sound intriguing for so for someone who is, you know, they’re looking to meet their future, you know, 5 years from the future self. How how can we do that? Um, do you do that through self-hypnosis? Is this a visualization? Um. Um. Visualization. Visualization. I tend to use the LAL. Uh the uh for anyone listening that doesn’t know what that is. It’s a type of hypnotic induction or deepener where you start at a certain floor on an elevator and go down. The elevator opens and you meet this person and I make no attempt to describe this person. It is simply you in advance and II tell you to notice how this person looks, how they hold themselves, how they smell, like how, how they and depending on your suggestibility is kind of how profound that experience is. I um I don’t get hardly any visualization. Uh, I get weird flashes. Uh, I can’t smell anything. I don’t get anything auditory but I get a very heavy kinesthetic response. Uh. Interesting. Fuel things. Yeah. In imagination, right? In hypnosis. It’s not like you can’t smell things right now. Yeah. In the context of hypnosis. Right. Um. feel like if you tell me to walk downstairs, I will like to feel the stairs under my feet and things like that. That’s fascinating. Okay. So, uh for people who are listening, they’re like no idea like suggestibility type, intellectual, physical, you know, you know. Maybe like. Yeah, yeah. Yeah. Cuz like we know, we know exactly what we’re talking about cuz we’re from the same college but um I mean, you break that down and uh yeah. Yeah, just go from there. Okay. Well, you’re the host. Why don’t you explain suggestibility to your audience? I’m Good, man. I could, I could. So, I was like, yeah, why not and you can critique me. But I’m not the one So as you, like you were saying, right, we’re all, first of all, we all can go into hypnosis. That’s a very, very natural state. And um, we, but we’re just on this kind of this uh, scale of suggestibility and some people do better with certain suggestions. versus others, and I lean towards kinda where, where you’re at, where it’s like, we do the, the indirect stories, and then on the other side is the very more paternal, hey, you’re gonna feel this, this is gonna happen, you are now in hypnosis, X, Y, Z, right? And that still does, that can work for me and you know, for others, but, not honestly for you, right? Cuz you’re, you’re very objectively something. If you are literal with me, you just hit a brick wall. Yeah. So I mean like go ahead. Go ahead. I respond very well to stories and um that is so my entire life like I literally when I was a teenager my friends used to text me and just say tell me a story. I just make something up. And to this day if you tell me to make up a story, I can. Like, just off the top of my head. And I uh, a big revelation and it was initially thanks to the man that uh ended up being my mentor. uh, Joe Burns. Oh, dude. Yeah. Awesome. Yeah, and he told me, to throw the script away. Don’t work off script and I took that to heart because it’s much more intimate and so now, that’s what I do. I make up stories. Those same stories that I used to make up for my friends. I now just make up for clients that a lot of the paperwork that I have them do uh for their life history and the um the questions that I ask and the initial consultation and session are kinda getting to know like what story you wanna be told, how you want your story told, and for example, I have a client who recently came to me and this person is a software engineer. Uh a somnambulistic software engineer nonetheless and II just decided because this came at a time in my career I become very frustrated with pre-written scripts. Like I had thrown one away in the middle of a session. Hm. And those three sessions that I had that day I told myself like I’m not gonna prepare a script. I’m gonna figure out my inductions. I’m gonna ask some questions. And I’m just going to make myself go. And I did. And those were three of the best sessions I’ve done. And what I end up doing with the software engineer is I spoke to them with metaphors of code, visualizations of computers, and debugging. And um, Sure enough, that that that safe place in their head was represented as a computer bank. what the way they perceived that computer bank uh mandated where I took that therapy. Just to kind of adjust their visualization. And that’s had fantastic results. Right. So, it’s like when we tailor the therapy to the individual client who’s gonna have, you know, a different background. They’re gonna have different metaphors and um now, this is good cuz um the way I explain like the unconscious and the conscious is that the unconscious is just the realm of metaphors and emotions and it that that seems to be the reason why uh we humans love stories. It’s all. Yeah. Metaphors. Exactly and I ask people. One of the examples I give is, have you ever watched a movie and gotten angry or sad or happy? Uh based on what was on screen. Of course, the answer is inevitably yes. Yeah. So, yes, why? You consciously, logically know that you are watching a falsehood. You know these things aren’t happening. So, why do you feel these emotions? And the answer is that. Your subconscious does not differentiate fact and fiction. It’s a metaphor. It’s a and that’s all it sees that’s well, everyone but the high physicals. Uh, the high physicals don’t tend to dig the metaphor or anything like that. You just gotta tell them how they wanna be and it’s fine but uh for everyone else, it’s and at this point, because of this mentality I’ve taken with my I guess be hypnotic storytelling. Every time I watch a movie now or read a fiction book. I start noticing ways that I can retell that story for different applications or specific scenes. One of the most amazing movies I’ve seen recently is uh have you ever seen that Disney movie Inside Out? Yes. Yeah. Yeah. Uh. Yup. Have you seen it recently? No, that was like, wasn’t that like a decade ago? Yeah. You should rewatch that. Uh mental health professionals helped write that movie and it is still used in the mental. Well, that makes so much feel today. Yeah, that makes so much sense, dude. Yeah. When you rewatch it, with knowledge of the subconscious and metaphor It’s it blows your mind. So, okay. There’s that scene where they enter the subconscious and the critical mind is represented by those two idiot guards. And how do they pass by the critical mind? They confuse it. That’s my hat. No, that’s my hat. Wow. They do a confusion abduction to get rid of the gatekeeper of the subconscious. And more than, when they’re actually in the subconscious, and this speaks to a lot of what I say about fear. One of the first things they see is a giant vacuum cleaner. Um because the way that girl’s subconscious remembered that is because the way we remember our fears is in that moment in time. Frozen at that moment in time. So to that fear and that perception. That’s a giant vacuum cleaner because she was very small when she got that fear. And that has a lot to do with how I address fears and hypnotherapy. Because one of the things I stress is when we have a fear or a trauma which I argue is the same thing because we’re not afraid of something and we as we’re traumatized by it and if we’re traumatized by something, we have a fear. And what I it’s all where it happened at the time. For example, if you became afraid of a vacuum cleaner as a baby or a very small child, the vacuum cleaner would appear much larger because according to your memory and your perception, which cannot be changed until it’s addressed in hypnosis, that thing’s giant or maybe you were bitten by a dog when you were a child and you remember it as just Kujo, some giant, hell hound that almost tore your ankle off because it was so intense and traumatic. Where and hypnosis, maybe it’s just a Jack Russell Terrier that bit your ankle. Hm. When you were 6 years old and you had the emotional intelligence of a 6-year-old. So, you’re going to retain that memory as a 6-year-old until you readdress it and allow that person to uh gain a new subconscious understanding and association of that event. So, I’m gonna try to play advocate here and say, okay, I get it that, you know, when we were six, maybe we’re scared of a vacuum cleaner cuz it seemed very big or a dog or whatnot and we had to distort perception, right? But now that we’re adults and that we have developed our prefrontal cortex and our reasoning and now, we can go and we can experience that, you know, dogs are generally safe for the, for the most part, and happy and man’s best friend, or the vacuum cleaner, you know, it’s fairly harm is. Right and so uh why can’t we just maybe um do a little bit of exposure therapy, a little bit of cognitive behavioral therapy, and just say, hey, this is uh, this is false, this, you know, you can, sometimes. Um, and it depends on how traumatic the memory is. And really, a lot of the way that fears are addressed in hypnosis has to do with uh, desensitate, desensitization, that the same things you would do in the physical world you can do mentally. If you were afraid of dogs rather than go so far as to address that fear live and in person with the dog you could go through that same process of consciously and realize that you have control over that emotion. There’s uh as you know there’s something called circle therapy. Where in hypnosis you are presented with a fear or an anxiety and you are asked to recall that fear and the emotions associated with that fear. Consciously. So, you bring it up on purpose. And then it’s at the same time you tell them to bring it back down. And the purpose of this is for one, every time you tell them bring it back up. It’s a little less. But they gain the understanding that your emotion and your reaction is under your control. The way that you choose to react to this fear is 100% under your control. And once there is that realization, fear tends to fade. or it’s not yours. Uh, that’s an interesting thing I’ve encountered before. What do you mean? Oh, it’s not yours. just that. Um so, I did uh a podcast couple of months ago. Uh about fear. It was called fear. It’s run by two clowns and they were interviewing a German spy who had a fear of heights. And I uh and this is on my website by the way. Everything I’m about to say you can listen to this interview. But this person, this man, um not the shy away from it. He’s a government killer. Like he is what he did. He was in special operations. He went into places he couldn’t talk about and did things he couldn’t talk about. He was afraid of heights. As unusual as that is. And uh this was all done in about twenty minutes. I transit him. I took him back to that moment on the plane. Cuz he got that fear from his first training jump when he was seventeen. And in the process of just walking him through that moment. He realized something. That he had forgotten about until that moment in hypnosis obviously, this person was a very high physical. So, they said they could feel the vibration of the engines. They could smell the gas on the plane. They were there. Um, the kid that jumped before him screamed in terror and he went from being fine and calm to terrified. But he didn’t remember that. And so at this moment, he realized that this fear he had been carrying for decades wasn’t even his and I called him out of a trance, and within 5 minutes of that, he was hanging off the side of a balcony. Saying like, I don’t feel a thing. Huh. So, yeah. This is all in hypnosis. Yes. Um. And not the balcony thing. Yeah. That’s what’s interesting. So, he remembered in hypnosis the um. The other kind. Where’s my cause? Just got scared. And it wasn’t even his fear that that kid’s fear transferred to him and before he had time to process it, he was kicked out the door. So, this entire time, he’s been perceiving this event as his fear when as you know, if we’re around someone afraid or scared or happy, if but for a short moment, we feel that before we process it out as not ours but what if you didn’t get that chance? What if you feel that fear and before you could be like, man, that kid was scared. Somebody’s grabbing you by your collar being like, your turn. and he just perceived that as his fear. So, yeah, fear didn’t belong to him. Wow Yeah. So, I’d be curious um on your philosophy when it comes to trauma, right? So, for that particular case, I guess he just, he was able to kinda remember and and and bring up that unconscious material and then, oh, hey, this is not my fear. Um but do you think for trauma? Before we even get to that, what do you mean when you say trauma? Trauma is any event. leaves an impression later down the line. Usually negative. Uh, I guess it should be specifically negative. Um, something that leaves an imprint, something that uh like, okay, this would be just seen in the movie Inside Out. Trauma is when a negative memory becomes a core memory. that that it becomes a core memory is an aspect of your personality. So, it’s. Oh. Whenever something negative becomes a core aspect of your personality. Because of course, we all go through negative things but what if that negative thing is so extreme or its perception is so extreme that it formed every opinion and perception that you had after that event because it was a core part of your personality? Hm. That’s why that movie’s so good. Like, dude, I need to rewatch. You do. I took notes. I’ve got notes somewhere on that damn movie. Well, yeah. I feel like I’ve matured so much since then and then with the knowledge of hypnosis and now, parts therapy. So, I don’t know if you ever heard of uh internal family systems or any kind of parts therapy. I’m sure you, I mean, we, it’s, it’s been mentioned here and there in the college. Yeah. But um yeah, it’s so amazing now that I’m in like parts therapy and I’m sure it would, you know when you see all the different emotions like, oh, that makes so much sense. Like, yeah, we have all these different parts of us that sometimes different things and it gets into conflict, you know? So. One of the things that I’ve really kind of come to realize through doing this work and that I tell all of my clients is we are all at our core children. We are all scared eight-year-old kids. We’ve kind of got that cuz that’s when we form our core beliefs from zero to eight. So, by the time we’re eight, that’s our core self. Yeah. And that, that you, all exist and that what it means to be an adult is to learn how to parent yourself. How to parent your inner child. And that’s a perspective that I ask a lot of my clients to take. Because II asked them especially the ones that have children. Like the way, you talk to yourself. When you talk to your child like that. Yeah. But is that the way your parents talk to you? if you didn’t like that, why are you continuing to treat yourself like that? Why, why don’t you give yourself that same understanding? Because what, think about it. We all wanna stay up later than we should. We all wanna eat **** that we shouldn’t but we have that voice in our heads. Like, no, you have obligations in the morning. You have to get up or you know, that’s gonna upset your stomach or whatever have you and it’s the same things you tell a child but you have to tell yourselves. So, the way that you speak to yourself in that regard is very important. Yeah. Um what I’ve realized at least for myself, is that there’s even more than one inner child. Yeah. You know, there are lots of parts of us um that that have different goals and different perceptions and might get, you know, yeah, might get into fights or something. Um and so, it’s not even just the inner child but like, how do we parent all the different parts of us and realize that there is no bad part? You know, you wouldn’t call a child bad. You just would. Exactly. You know. Um, re-educate them. I heard something. I can’t remember if it was in class or in something I was watching. But it said that everyone has good intentions. Yeah. Everyone. No matter how evil or messed up. If anything there are always some manner of good intentions at their core. Yes. It could be wildly misperceived. It could be a mental illness. there are always even, even crimes of hate, even when somebody murders someone else, they’re trying to satisfy something in them. They’re trying to make something in them go away. So, they’re trying to take care of themselves. Yup. Or they feel some weird obligation to fulfill. It’s all manner of reasons but all all of these things boiled down to. They are for themselves or someone else or whatever have you. It’s good intentions. Just like your subconscious Yes. Always has your best intentions in mind. Even with traumatic things. Even with bad reactions. It is still just trying to protect you. Yeah. Just trying to preserve its homeostasis. It’s normal. yeah. Now, that’s powerful. And I think when we understand that, you know, I think sometimes we can like vilify the subconscious or vilify these different behaviors but they’re all serving some kind of purpose. So, you know, if you’re, if you’re traumatized, it’s trying not to get you into that painful situation. Yeah. Yeah. Yeah. So, if you have crippling anxiety, it’s you’re subconscious, it’s your mind trying to protect you. You just have this fear reaction that’s out of control. And It’s there’s a lot to be said in terms of healing just for the awareness of that. So much of my work and especially my breakthrough work with clients has been through subtle changes in perspective. And that’s it. It’s not much more than that. It’s sometimes there are some changes to behaviors or thoughts changes. But a lot of it has to do with um the way you look at a situation, how you perceive it, why you think this way, why you think this way about yourself Although it’s stereotypical in therapy, I find myself asking the question, why are you feel that way? Where does that come from? A lot. Right. And there’s always something. There’s always another layer deeper until you get to that aha moment. And you can tell whenever something has left their mouth that even they didn’t think of. They’d never even made that association before. And just by having that come into their conscious mind by being able to consider that logically. You’ve already gone so far in that healing. It’s like when we raise our awareness and take different perspectives, then, behaviors start to shift. Well, it’s like uh I’m not a big NLP guy but there are some aspects in neuro-linguistic programming that I like and one of those is the mindfulness aspect. The idea of being aware of what you’re thinking. Uh taking control over your thoughts. I thought Joe did a very good example when he talked about how he was crossing the road and he started getting this perception of these men in this car at this crosswalk about how they wanted to do him harm and he started getting anxious about this imagined situation and he stopped himself and he forced his thoughts to something ridiculous. I forgot what he said he pictured those guys in this car doing but immediately changed his thought pattern. Yeah. And he was able to just walk away and he looked back and he said, they’re just both on their phone doing nothing. And that’s right. He’s told me that story too. That’s right. Yeah. And II love that story. It’s hilarious But it’s a very good example. Because so so often we let our thoughts kinda run out of control. And it does us some good to stop and think like why do you think that? Why are you thinking that way? Why? Why do you believe like there’s something to be nervous about in this situation? Where is that coming from? Hm. All your trail back. Figure out why you’re nervous. So we’re so for somebody who likes you asked them that like oh why are you nervous? Why are you afraid? And they’re like I don’t know. No idea. Well. What? How did you ask? Mhm. What makes you nervous? How do you feel when you’re nervous or afraid? Um did you, were you always afraid of this? If you weren’t always afraid of this, when’s the last time you remember not being afraid of it? When is the first time you remember being afraid of it? most time in my experience, people haven’t taken that logical path back. They just stop with, I don’t know. They it’s that self-examination is difficult. Um, a good example of this is I had a client that said that They wish that they were able to perceive themselves as others perceive them, as strong as others perceive them and I said, well, why don’t you think you’re strong? got into a car wreck and I felt like I could have done better and I felt like I failed. Why do you feel like you failed? Well, because I couldn’t be there when my grandfather died. and there was just this dawning realization when they said that. And I was like, you never said that out loud, have you? No. There you go. So, that is currently on the table for the next time and uh it’s just a good example of just keep following the path back. If you do, there there’s always a reason for the behavior. It’s never an I don’t know. There’s an I don’t want to remember. There’s uh I choose not to know but. Yup. There’s not a mystery. There’s always a reason that Could be had through questioning, figuring out when and where, and all of that. Yeah. Yeah. So, I’m curious cuz there are different schools of thought and not even hypnosis but in therapy that maybe, hey, don’t go back to the cause.  You know, that’s just bringing up things that um that don’t necessarily need to be brought up or you can retraumatize people. X, Y, Z, focus on the solution, focus on the future, and more of like the positive thinking kind of approach. Um, I’m curious about what your thoughts on that are. It depends on the trauma Uh if it’s something like that they view as very grievous, it is something bad. I don’t ever ask people what their traumatic thing is. Like, you can just tell me that something bad happened in 2,000 seven. And that’s all I need to know. Uh, beyond that, all I, with, with that, I will, there’s a couple ways. But you, there’s no direct reexperience. You don’t take them back and make them live through it again. It’s antithetical to the goal. What you do is you take away that association. You make that not a core memory. They don’t focus on the events. They focus on the resolution. And the letting goes after that resolution. There’s a method that I very much enjoy that involves having them perceive this event on a screen. And they fast forward and rewind and fast forward and rewind until all that exists before the event and after the event. that that association is. And then after you establish that, you let them let go of that memory, of that association. And Trauma is very dependent on what happened. And uh sometimes it’s dependent upon um my referral. Because many times whenever it’s complex trauma uh I’m speaking to them on referrals from a mental health professional. Mhm. And a lot of it has to do with my communications with that mental health professionals. Whatever you learn. You know you’ve done. What do you need to be done? Um, it’s very important if you do find yourself working with uh medical doctor or mental health professional to get on the same page with them. Like involve yourself in that client and have them help you, help them, help that client. It’s a team effort at that point. It’s so dependent because II work with people with combat PTSD. I have uh postpartum depression. It’s just a matter of where this trauma and negative behavior come from. Often, uh with the combat PTSD, it’s always really heartbreaking to do those and I’m very happy that I get a chance to work with those men and women. there’s a lot that’s, for example, like what they’re not allowed to feel. Because you’re expected to, I literally soldier on. Hm. And there comes a time that that’s not a thing anymore. That you have to address what has happened to be able to heal. And I see a very similar thing in combat veterans that I see in people who suffer from trauma. they’ll go back to the closest safe save point in their head Uh it’s usually sometime when they’re a late teenager or soldier. It’s generally seventeen, or eighteen. And they’ll start adopting the traits that age. because they have all of these traumatic memories from older when they were older. So, it seems like psychologically, they just go back to the last time they were safe and untraumatized because it’s no longer safe to be an adult and I see that repeated time and time. Yeah, it’s. Wow. Interesting yeah, it must be very, very difficult to work with. Yeah, people who experience extreme, extreme trauma. Mm-hmm. So. I’m glad you are. But it’s one of those things like, once I realized what hypnosis was capable of and what it could do I kinda felt obligated to offer my services to them because it doesn’t matter what you think politically. It doesn’t matter what you think about war or the war or soldiers, the government, or anything like that. It has to do with these are deeply traumatized people who not getting the care and resolution that they need. I just feel obligated that if I have this toolset that allows me to give them that resolution, I should, that it doesn’t matter anything at all if I’m anti-war, pro-war, anti-government, pro-government, none of that. None of that matters. It’s just people. It’s just men and women who have seen things and done things that no one should be asked to see or do. And that’s it. That’s all it is. I’ve had a chance to see a wonderful change in those people because so much of it is it’s just difficult for them to deal with that, to face that. Whatever it is that they see. to do that is profound. To give them a safe place to do that. That is guided and secure. And it’s an interesting thing that for some reason people are hesitant to seek out psychotherapy. I have no problem with hypnotherapy. That. Really? Yeah, and I don’t know why that is. it’s fine and generally, I will encourage someone that if this isn’t something that they’ve seen a therapist for and they need to in the process of things, just be like, okay, now that we’ve kind of helped you through this, you need to consider bringing on someone else as well.

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And therapy isn’t the cure-all. It’s great for a bunch of things but sometimes you need other stuff. Yeah. Yeah. In fact, like, the way I see it is to attack it from every angle. Mm-hmm. Absolutely. Yeah. There’s no reason not to bring in everyone who could help. Yeah Perfect. So, uh I’m just going back to um you know, how you got into hypnosis and you talked about, you know, self-hypnosis and I’m sure that that has helped you and I mean, it’s helped me. I think it can help a lot of people where they can just utilize this modality, get over, get over some fears maybe, you know. Absolutely. I’m curious how, how you do self-hypnosis and what’s worked for you. So, that’s changed recently Longest time I did it as we were trained. And uh one of the things I’ve started to focus on recently. my self-hypnosis work and with my clients is nostalgia. This weird thing that exists in our minds seems to be separate from everything else. And what I do to self-hypnotize now is II focus on one of my far-off memories. Like one of my distant distant nostalgic childhood memories. Now form that as solidly as I can and just start doing breathing exercises. And focusing on that nostalgic moment and gets me right into a trance every time. Interesting. And do you think that would work with other intellectual suggestions? You know, high E note? Uh, I have clients that nostalgia has started to become a major part of our work. Because, um, I don’t even know how to define it. It doesn’t exist in a space like other memory. It’s it’s different. It’s more intense. It’s standard memory. It doesn’t have that feeling that’s associated with it. And I don’t know what that feeling is. Um actually, that’s one of the things that I want to focus on the most with research as that’s what nostalgia is and what its uses are about hypnosis. Yeah. Um and it’s, I’ve already started using it with a few clients, this notion of focusing on intense nostalgia to facilitate trance and I’ve had very good effects. Yeah. Well, that’s that reminds me of Erickson and I’m sure you know his story by the way, for people that are watching that and not familiar with Eric’s uh Milton Erickson, he was one of the greatest hypnotherapy of all time and did very indirect, artfully, vague, lots of metaphors and stories and god just brilliant results as a genius and um you know, when he was younger, he had polio, couldn’t move, thought about a memory of when he could and then all of a sudden 30 minutes later, he found himself Maybe. Well, that’s why a lot of the clients that I’m working with nostalgia are my clients that have self-perception issues and self-confidence issues Because nostalgia exists in a point of pure happiness. You don’t have negative nostalgic memories. Really? And yeah. This nostalgia by its very definition is positive. Huh, and it’s it may or may or may not be true because memory sucks but it doesn’t matter because your perception of that memory is nothing but positive. Nothing but happy. And so by recalling these memories, you’re able to recall this happiness. Uh, one of the more interesting bits of homework. That I’ve given my clients is uh sometime between now and our next session. Go on YouTube and look up an hour of old commercials or old cartoon intros from your childhood or something Like that. Um. Cartoon Network. Yeah. Something. I’ve uh I spent like 2 hours one night just watching intros to cartoons from the nineties. Like that’s it. And I’ve kind of become very focused on it. I very much love that sensation of nostalgia. I think it’s important therapeutically. That’s kind of why I put so much effort into exploring it myself. Yeah. Uh, Anytime I have like a nostalgic memory or thought, I kind of try to capture that and examine it and like figure out what I could do to bring myself back to that time and just that ponder ance alone has a hypnotic effect And I don’t know what it is about where nostalgia exists in the memory. it’s its present. there is an odd field of science. That’s kind of coming up now. That’s the quantum sciences. And there are some individuals doing work right now. or up to it including hypnosis that are fascinating. Um, the main person I’m speaking about is this guy named Doctor Dean Raiden who is the head of the Institute of Noetic Sciences. And yep I heard of them. Uh, he wrote a book called Real Magic. That is the scientific research and analysis behind certain processes. Like ESP whatever have you. Um, and it’s done strictly from the view of science and research. And These things are related to hypnosis because if the institute can be said to have any goal or direction, it’s consciousness research. Why? What are we? Why are we? I kind of think. Yeah. And the book doesn’t answer any of those questions but this book does provide uh an interesting indication of the direction of science and what we’re looking at in the next twenty years. One of the most fascinating things uh about living in this time certainly isn’t the plague or climate death but uh there is a concept called the singularity and there’s a version that exists in AI and there’s a version that just exists as humanity and the idea of the singularity in terms of humanity. Are that human technological eras exponential? That to get from the bronze age, the iron age was like two 2,000 years from the iron age to the industrial age like a thousand. Industrial age. It only lasts two hundred. Then, you get to the point now that the internet age only lasts twenty years. So. Oh, we’re not, are we, Oh yeah, you’re right. Uh-huh? I was just trying to think like, well, yeah. And. Previous to that, the computer age only lasted like fifty And so, now we are approaching this point in human evolution and development that um progress. The human era can no longer be measured. That each human technological era begins to overlap itself. And that progress became becomes foreseeable by the organic mind. we have a date for that. And it’s twenty-forty-five. Uh between twenty forty-five, 2055 is when the singularity is supposed to occur. And what? So what is that what is that mean exactly? That means human technological progress becomes infinitely fast. Every day there are new technological breakthroughs. Every day there is more progress. Um. How does even determine this state? Do you know? Well. I don’t know. Smarter men than me have done this math. Yeah. But it’s you see it evident in human evolution. These cuz there’s there were times in our history when thousands and thousands of years were spent the same. centuries were spent the same. There was no real development. It was just kind of an age. Living in the era that we live in now, it becomes very difficult to conceive of that. Because even if you’ve been around for twenty years, you’ve seen insane amounts of progress. And that simply just didn’t happen. Previously. Right. Ever since the industrial age for better or worse, we’ve sprinted towards this exponential progress, and as to what singularity looks like, oh no. Uh, I surely just hope it’s not a new iPhone a day. Uh, I’m hoping it’s not the AI, you know, um. Oh, god. Take me over the world and. The matrix. I uh. I’m kind of opposed to AI. Kinda not. Because to get AI, we have to first solve the consciousness problem, and we solve the consciousness problem. Good luck. That pretty much unlocked the singularity right there. But at the same time okay, let’s say if we unlock consciousness, let’s say we’ve created an artificial intelligence. We have created a thinking, feeling machine. The feeling of what? How do you know that consciousness implies emotion? What, how do you know what that emotion is? Right. Right. It’s defining consciousness. Mm-hmm. Which is the tricky part. So, and then one of the interesting questions I’ve, it’s been posed to me is does emotion evolve? Are we more emotionally intelligent now than we were 500 years ago? You gotta remember 500 years ago, what was considered fun was watching the local heretic gutted in the public square. So, I have to think that, yeah, we have grown. I, I do think we’ve owned in some ways, and at the same time, you know, there’s always going to be some kind of watching people get, you know, it’ll be a violent movie. Um. Yeah. Yeah. US, UFC, you know, we I mean II remember. Yeah. I don’t know how old you are but. I’m almost forty. There was a show on in the 90s called America’s Funniest Home Videos. That’s right. And it was hosted by Bob Saggett for some reason. And uh there used to be a rule. But it first came out. That no one could get hurt. And the video. It was an explicit rule. What? no1 could be injured. Yes. Well and then the dude getting hit in the nuts by a football One 3 years in a row. And they realized their entertainment value. Exactly. Cuz when I watched it, it was like 80% of people getting hurt. Yeah, absolutely. Yeah. And uh that’s an interesting aspect of humanity that to my knowledge, only the Germans have attempted to quantify. Uh, they have a word called uh Shodden Freuda. Which basically if I remember right, translates to the sad joy. And it is the pleasure that you get from other people’s pain. It is you who laugh at someone falling downstairs. It’s the reason you laugh at anything like that. Though the Germans have a word for it. It is Yeah. It exists Universally. And that is the very reason that um that that things like America’s funniest home videos or **** exist. Yeah. And it has to be II wonder really what is it psychologically that makes us like that? Is it a survival aspect of that ain’t me? Yeah. Yeah, I don’t know. Well because one of the weird questions I’ve never heard answered is uh why do we laugh? Like what even is laughter? Right. What is humor? Yeah. Uh-huh. and um because it wouldn’t exist for no reason. Laughter has to have a function the most interesting notion that I’ve heard is it was made as a diffused mechanism. The whole idea of why we find humor or awkwardness humorous. Because of like let’s say you were walking around the pack way back in the day. And you heard the Bush’s Russell. And everyone gets scared. You see the rabbit jumps out, so you laugh. And that signal which creates a neurological response in any human that hears it Is a way to signal the all clear. And maybe it’s a way to signal that hey that wasn’t me that just slammed into a **** curve on a bicycle or something like that. Like I don’t know what that is. I don’t define what humor is or why we laugh, to begin with. Right. Difficult question. And then you make it even more complex by the fact that some animals laugh. Really? Uh. Huh. Rats will laugh. Horses will laugh. Um, horses have displayed complex humor. Rats will laugh. Rats, you could tickle a rat. It’ll laugh. Giggle. That is so strange. Wow. They’re hyper-intelligent. Um, A horse. There’s some search horse prank on YouTube and you will get nothing but videos of horses taking revenge on people and laughing about it or playing a prank on their handler or something. it’s pretty. That’s always been the strangest thing to me because that implies very complex emotional intelligence to have humor. Yeah. Well, we’ve strayed. This is a very interesting topic for sure, man. Philosophical, psychological, like cultural, uh what’s called anthropology, anthropological questions. Um kinda tying it back to hypnosis. Well, I mean and you were talking about singularity and consciousness. Was that, were you going somewhere that in terms of hypnosis? Who knows? Um well, probably where I was going with that. Um if not, where I’m going now is that what we do is going if it’s not already it is going to become vital to consciousness research and what it means to have that type of increased development that we can analyze ourselves and others in ways that we haven’t been able to in the past. I’ve heard some theories that the notion of metaprogramming. Being able to actively change our thoughts and behaviors is uh an evolutionary step that is not something we’ve always had. That this ability to change everything about ourselves to suit our purposes is evolutionary. And I will take that one step further one of the things that I propose in many of my interviews is we don’t have free will. If everything of what we do is a product of association and learned behavior. How is that in any way an expression of choice? Now where free will comes in is when you choose to alter that behavior to suit your life when you choose how you want to view something. When you choose how you wanna act and react to something. Right, but aren’t those also dictated by past programming, by culture, um your knowns, so to speak? Yeah. You know. Could be. But it is the conscious choice of say if you have anxiety and you wish to resolve it. That is a conscious choice. Um. Right. Another example of a guess is if you don’t like a certain food, well, it stops. Like it. But you can’t. Okay, well, what if you could make that choice? What if you could just choose to make a certain food or like reading or like something in particular? What if your association was different? And that’s where the change comes in. That’s where the choice comes in. At least I think. That’s just uh the logical quandary that I like to present to people. Yeah. You know, this whole free-will discussion, man. That’s above my pay grade. I do mean on most days, I lean towards, you know, there probably is in free will but What I will say is I think it’s important for us to believe that there’s free will even if there’s not. Just to function in society and for mental health and yeah. Um, there are a lot of things like that that you don’t have time to get into today but it exists for you. You just have to play along to function. The biggest landmine in thought projects I could think of is simulation theory. Because you can neither prove it nor disprove it. So you could just continually fall that rabbit hole. So what is simulation The idea that we live in a simulation? Okay yeah, the matrix. Yeah. Yeah. Yeah yeah. There is no way to prove it. There’s no way to disprove it. Yup. And I have no couple of people that fell far down that hole. Yeah. So, now, this is not a lot of quantum physicists, okay? And obviously, I’m not anywhere near that realm and intelligence but from what I’ve heard and read and understand as a layman is that there is an interpretation that will lead to us being in a simulation, there are some quantum physicists who would say that, and um. Uh, who’s the deal? That it is. Yeah. Statistically more likely that we’re in a simulation than not. Is it? Yeah. Yeah. And it the singularity comes into that because it assumes that any civilization that gains enough technology to run a simulation will do so simply to gather information and that given our technological progress, it is more likely that we have reached that point and we are in a simulation, then, it is not. So, wait, maybe the similarities are just when our when our holes pop open and we all get to come to to play in the real world. You know what? I think this ties nicely into hypnosis. Yeah. Okay. Because our beliefs, our core beliefs, a lot of them, are just BS. Yeah. It’s all perception. Reality is perception and as hypnotists, we can help you change that perception. Yeah, I don’t know if you, if you’ve been part of like a stage hypnotist show, hypnosis show? No, I’m opposed to stage hypnosis. What? Uh. It’s something I’ve to develop and like, yeah, I get that reaction a lot but speaking to clients and speaking to podcasters doing interviews, Stage Hypnosis is responsible for 90% of the misconceptions and falsehoods about hypnosis. And I could say To me, hypnosis and hypnotherapy is a very, very, very powerful tool and it needs to be regarded as such and if we’re up on stage using what is supposed to be a powerful tool to make people stand on their head, that doesn’t allow people to view it with the, the gravity that they should because, to them, it becomes this, this parlor trick this and more than that, I’ve encountered people who’ve had negative experiences with stage hypnotists. Uh because of what they’ve experienced on stage, they would never get hypnotized again. I’ve thought about that a lot. Would I ever do stage work? And I think at this point, the answer is no. Uh, I would do parlor work within a small setting like Transing one person in front of a small group just as a demonstration. That’s fine but doing it as a spectacle in front of a crowd. I think personally, this is only my opinion that it robs hypnosis of some of the dignity that it deserves. Hm. And I understand why it exists cuz yeah, it’s a neat thing But like, given how important I feel that hypnosis is to, in the understanding of it is to our health. Did damages its capacity to do so, by it being a stage show. Here, here’s my kind of argument. Um, because if show somebody that, you know, hey, I can make you bark like a dog, cluck like a chicken, uh via the power of hypnosis. Imagine what it’ll do therapeutically. Imagine how easy it is for you to quit smoking or lose weight or you know. How many are to go to anxiety? Going to be convinced with that versus how many people are going to be convinced that it’s fake or that? Yeah, I know I get a process or that it’s mind control. Yeah. And that’s the contribution to the negativity that comes in. And the media doesn’t help because every time you see a movie where hypnosis is involved outside of uh black magic, that one movie from the forties. Um, it’s all **** Like it’s all just weird. if that’s not actually how that works. But it makes people believe it. That’s why you ask someone to imagine what a hypnotist is. The first thing they think is that. Yeah. I have one somewhere. Hey, it’s a legit induction man. It works. I know. That’s the whole reason I dug mine out is because like man if I’m a hypnotist I wanna trans someone with a pocket watch. Exactly. That’s why I got it too. Just for that. Yeah. Yeah. I got you. Oh, I feel like this might be a good stopping point, man. It’s been a fun conversation. I don’t know if there’s anything that you. Yeah, man. Thank you for coming on and um uh is there anything maybe you wanna end with before um you know, ask you how people can find you and work with you? Um well, one of the things I always like to end with, you’ve already mentioned that hypnosis is natural. It’s normal. It’s not a metaphysical thing that this is a natural function of the human mind and that there’s no reason not to utilize it for positive change. It’s there anyway. We’re not adding anything. So, it’s something that I believe anyone can benefit from But if anyone wants to get a hold of me, uh like I was so enthusiastically introduced, my name is Jay Robert Parker. I own Twin Ravens Hypnotherapy and Research LLC and you can get a hold of me through my website at WWW dot Ravens dot ORG. Very nice. And you are doing group hypnotherapy as well. Oh, yes. Um I, if you go to a meetup, uh meetup .com and search for twin ravens hypnotherapy. I have a bi-weekly group hypnosis that I’m starting up. Uh, just kind of as an experiment, see how well it catches on but it’s just uh every other week, just doing some general relaxation, motivation, just basic stuff, and way. Anyone that wants to be able to experience hypnosis gets the opportunity. It’s not the same as one-on-one but your results may vary. Some people get a very profound experience. Some people likely do but you always get something. You let them know what it is. Yeah. And awesome. Great talking to you man. Absolutely. And I just wanna vouch for Robert’s skill and his compassion and passion in this work cuz I’ve been in one of those group uh hypnotherapy sessions. And it was very powerful. So I recommend anyone who wants to experience the power of hypnosis, to change their lives, to go with, to with Robert and you’re in good hands. So, thank you, man. Thank you for coming on. Absolutely. Thanks for having me. Alright. Peace out, guys.As found on YouTubeHUMAN SYNTHESYS STUDIO 👀🗯 Attention: Have Real Human Spokespeople In Your Videos Saying Exactly What You Want In MINUTES! REAL Humans, REAL Voices, With A NEW Technology That Gives STUNNING Results Choose Your Human + Voice Type What You Want Them To Say Render your “Humatar” What You Are About To See Is Unbelievable…

12 signs you might be suffering from PTSD


PTSD stands for post-traumatic stress disorder a condition officially recognized in 1980 to describe exposure to a relatively brief but devastating event typically a war a rape an accident or a terrorist incident complex PTSD recognized in 1994 describes exposure to something equally devastating but over a very long time normally the first 15 years of life emotional neglect humiliation bullying disrupted attachment violence and anger a lot of us as many as 20 percent are wandering the world as undiagnosed sufferers of complex PTSD we know that all isn't well but we don't have a term to capture the problem we don't connect up our ailments and we have no clue who to seek out or what sort of treatment might help so here are 12 leading symptoms of complex PTSD we might think about which ones if any apply to us and more than seven might be a warning sign worth listening to firstly a feeling that nothing is safe wherever we are we have an apprehension that something awful is about to happen we are in a state of hyper vigilance the catastrophe we expect often involves a sudden fall from grace we will behold away from current circumstances and humiliated perhaps put in prison and denied all access to anything kind or positive we won't necessarily be killed but to all intents our life will be over people may try to reassure us through logic that reality won't ever be that bad but logic doesn't help we're in the grip of an illness we aren't just a bit confused secondly we can never relax this shows up in our body we're permanently tense or rigid we have trouble with being touched perhaps in particular areas of the body the idea of doing yoga or meditation or breathing exercises these things aren't just not appealing they may be positively revolting we may call them hippie with a snare and deeper down they are of course terrifying probably our bowels are troubled too our anxiety has a direct link to our digestive system thirdly we can't ever really sleep and we wake up very early generally in a state of high alarm as though during rest we've let down our guard and are now in even greater danger than usual fourthly we have deepened ourselves an appalling self-image we hate who we are we think we're ugly monstrous repulsive we think we're awful possibly the most awful person in the world our sexuality is especially perturbed we feel predatory sickening shameful fifthly we're often drawn to highly unavailable people we tell ourselves we hate needy people but what we really hate are people who might be too available for us we make a beeline for people who are disengaged won't want warmth from us and who might be struggling with their own undiagnosed issues around avoidance sixthly we are sickened by people who want to be cozy with us we call these people puppy revolting or desperate seventh we are prone to losing our temper very badly sometimes with other people more often just with ourselves we aren't so much angry as very very worried worried that everything is about to become very awful again we are shouting because we're terrified we look mean we are in fact defenseless eighth we are highly paranoid it's not that we expect other people will poison us or follow us down the street we just suspect that other people will be hostile to us and will be looking out for opportunities to crush and humiliate us we can be mesmerically drawn to examples of this happening on social media the unkindest and most arbitrary environment which anyone with complex PTSD easily confuses with the whole world chiefly because it operates like their world randomly and very meanly ninth we find other people so dangerous and worrying that being alone has huge attractions we might like to go and live under a rock forever in some moods we associate Bliss with not having to see anyone again how a tenth we don't register to ourselves as suicidal but the truth is that we find living so exhausting and often so unpleasant we do sometimes long not to have to exist anymore 11.


We can't afford to show much spontaneity we're rigid about our routines everything may need to be exactly so as an attempt to ward off looming chaos we may clean a lot sudden changes of plan can feel indistinguishable from the ultimate downfall we dread 12. in a bid to try to find safety we may throw ourselves into work amassing money Fame honor Prestige but of course this never works the sense of danger and self-disgust is coming from so deep within we can never reach a sense of safety externally a million people can be cheering but one jeer will be enough once again to evoke the self-disgust we have left unaddressed inside breaks from work can feel especially worrying retirement and holidays create unique difficulties those are the symptoms so what is the cure for all these arduous symptoms of complex PTSD partly we need to courageously realize that we have come through something terrible that we haven't until now properly digested because we haven't had a kind stable environment in which to do so we are a little wonky because long ago the situation was genuinely awful when we were small someone made us feel extremely unsafe even though they might have been our parent we were made to think that nothing about who we were was acceptable in the name of being brave we had to endure some very difficult separations perhaps repeated over years no one reassured us of our worth we were judged with intolerable harshness the damage may have been very obvious but more typically it might have unfolded in objectively innocent circumstances a casual visitor might never have noticed there might have been a narrative which lingers still that we were part of a happy family one of the great discoveries of researchers in complex PTSD is that emotional neglect with an outwardly High achieving families can be as damaging as active violence in obviously deprived ones if any of this Rings Bells we should stop being brave we should allow ourselves to feel compassion for who we were that might not be easy given how hard we tend to be with ourselves the next step is to try to identify a therapist or counselor trained in how to handle complex PTSD that may well be someone trained specifically in dealing with trauma which involves directing enormous amounts of compassion towards one's younger self in order to have the courage to face the trauma and recognize its impact on one's life rather touchingly and simply the root cause of complex PTSD is an absence of love and the cure for it follows the same path we need to relearn to love someone we very unfairly hate beyond measure ourselves the School of Life offers online Psychotherapy to people all around the world our therapists are highly trained and accredited and are a vital source of kindness Solace and wisdom for life's most difficult moments click the link to find out more



As found on YouTube

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This is Your Brain on Exercise (Mental Health Guru)

Depression is one of the most common forms of mental illness, but exercise can help improve your state of mind. Watch this. http://mental.healthguru.com/

6 Signs Someone Grew Up with Anxiety | MedCircle

Watch the full exclusive MedCircle series on growing up with anxiety (and how to cope with it) HERE: https://bit.ly/38C9wTRAnxiety disorders can hurt your ability to succeed at work, moderate your mood, maintain emotionally healthy relationships, and be fully present day-to-day.More than 40 million adults in the U.S. suffer from an anxiety disorder. At it’s best, anxiety is an inconvenience. Without therapy or treatment, it can be debilitating. And left untreated, it can destroy lives.The first step in conquering anxiety is understanding the signs someone grew up with anxiety. In this video, MedCircle host Kyle Kittleson and triple board certified neuropsychologist Dr. Judy ho explain the 6 signs someone grew up with anxiety.00:00 Intro 00:56 Environmental signs & causes 01:46 Hereditary signs & causes 02:12 Behavioral signs 04:25 Emotional signs 05:35 Neurological signs 08:14 Physical signs 10:42 Phobias vs anxiety 11:59 Phobias in teens vs kids 12:37 Anxiety in teens vs kids 14:09 How to watch the rest#Anxiety #MentalHealth #MedCircle