Compassion Fatigue Quotes

While we can offer our guidance and a shoulder to cry on, our responsibility does not lie in fixing others and their problems. We need to draw the line when it comes to giving help and remember that other people must ultimately take responsibility for their happiness, not us.

He smiled. And when the smile reached his eyes, it was as if an electric heater had been turned on. It was the kind of smile that softened stiff muscles and soothed hurt feelings. A smile someone suffering from compassion fatigue was sorely in need of.

On a long flight, after periods of crisis and many hours of fatigue, mind and body may become disunited until at times they seem completely different elements, as though the body were only a home with which the mind has been associated but by no means bound. Consciousness grows independent of the ordinary senses. You see without assistance from the eyes, over distances beyond the visual horizon. There are moments when existence appears independent even of the mind. The importance of physical desire and immediate surroundings is submerged in the apprehension of universal values. For unmeasurable periods, I seem divorced from my body, as though I were an awareness spreading out through space, over the earth and into the heavens, unhampered by time or substance, free from the gravitation that binds to heavy human problems of the world. My body requires no attention. It's not hungry. It's neither warm or cold. It's resigned to being left undisturbed. Why have I troubled to bring it here? I might better have left it back at Long Island or St. Louis, while the weightless element that has lived within it flashes through the skies and views the planet. This essential consciousness needs no body for its travels. It needs no plane, no engine, no instruments, only the release from flesh which circumstances I've gone through make possible. Then what am I – the body substance which I can see with my eyes and feel with my hands? Or am I this realization, this greater understanding which dwells within it, yet expands through the universe outside; a part of all existence, powerless but without need for power; immersed in solitude, yet in contact with all creation? There are moments when the two appear inseparable, and others when they could be cut apart by the merest flash of light. While my hand is on the stick, my feet on the rudder, and my eyes on the compass, this consciousness, like a winged messenger, goes out to visit the waves below, testing the warmth of water, the speed of wind, the thickness of intervening clouds. It goes north to the glacial coasts of Greenland, over the horizon to the edge of dawn, ahead to Ireland, England, and the continent of Europe, away through space to the moon and stars, always returning, unwillingly, to the mortal duty of seeing that the limbs and muscles have attended their routine while it was gone.

There’s compelling research that shows that compassion fatigue occurs when caregivers focus on their own personal distress reaction rather than on the experience of the person they are caring for. Focusing on one’s own emotional reaction results in an inability to respond empathically to the person in need. In this view, the more appropriate term, rather than “compassion fatigue,” might be “empathic distress fatigue.” We’re not hearing the story, we’re inserting ourselves in the story.

Mirror-touch synesthesia could very well scientifically explain why physical empaths seem to “catch” or absorb the illnesses of other people, and also why empaths, as a whole, find violence absolutely unbearable to watch.

Fuck ’em,” said Ford, slumping on the bed. “You can’t care about every damn thing.

Slowly you may have transformed from a helper to one in need of help. It’s important to talk about this, to identify the wounds you carry.

Dear Stress, I would like a divorce. Please understand it is not you, it is me. –Thomas E. Rojo Aubrey

Compassion fatigue is understandable--when hearts grow tired and cold after repeated attempts to offer help. What I find impossible to understand is how fatigue can descend into assault, abduction, and brutal murder.

Over the course of discussions with Tania and her collaborators, we noted that compassion and altruistic love were associated with positive emotions. So we arrived at the idea that burnout was in fact a kind of “empathy fatigue” and not “compassion fatigue.

Focus less on your own importance and more on those around you. Compassion helps us become resilient: it improves our immune response, reduces our stress levels, and is associated with the pleasure networks in our brains. One way to practice compassion is to ask a colleague, “What’s on your mind and how can I help?” Of course, if you consistently put someone else’s needs ahead of your own, you’ll eventually be utterly drained and resentful. Make sure you’re aware of your emotional limits to avoid compassion fatigue.

I can be changed by what happens to me. But I refuse to be reduced by it. —MAYA ANGELOU

when it was first coined as a technical term by Herbert Freudenberger in 1975, “burnout” was defined by three components: 1. emotional exhaustion—the fatigue that comes from caring too much, for too long; 2. depersonalization—the depletion of empathy, caring, and compassion; and 3. decreased sense of accomplishment—an unconquerable sense of futility: feeling that nothing you do makes any difference.

There’s a trendy phrase making the rounds among intellectuals these days: compassion fatigue. We’ve just grown so tired of caring so much about the suffering of little black children in the Mississippi Delta, about the barbarism directed at gays and lesbians, about the murders of Salvadoran peasants, that we just really don’t have the energy to give a fuck any more … Compassion is a luxury of comfort, often paternalistic, frequently a thin veil over contempt. Solidarity is a much tougher proposition.

1. emotional exhaustion—the fatigue that comes from caring too much, for too long; 2. depersonalization—the depletion of empathy, caring, and compassion; and 3. decreased sense of accomplishment—an unconquerable sense of futility: feeling that nothing you do makes any difference.1

I continued to be confronted with suffering, but love and compassion conferred a constructive quality to my way of approaching others’ sufferings, and amplified my inclination and determination to come to their aid. So it was clear, from my perspective, that if there was an “empathy fatigue” leading to the syndrome of emotional exhaustion, there was no fatigue of love and compassion.

But the greatest human problems are not social problems, but decisions that the individual has to make alone. The most important feelings of which man is capable emphasise his separateness from other people, not his kinship with them. The feelings of a mountaineer towards a mountain emphasise his kinship with the mountain rather than with the rest of mankind. The same goes for the leap of the heart experienced by a sailor when he smells the sea, or for the astronomer’s feeling about the stars, or for the archaeologist’s love of the past. My feeling of love for my fellowmen makes me aware of my humanness; but my feeling about a mountain gives me an oddly nonhuman sensation. It would be incorrect, perhaps, to call it ‘superhuman’; but it nevertheless gives me a sense of transcending my everyday humanity. Maslow’s importance is that he has placed these experiences of ‘transcendence’ at the centre of his psychology. He sees them as the compass by which man gains a sense of the magnetic north of his existence. They bring a glimpse of ‘the source of power, meaning and purpose’ inside himself. This can be seen with great clarity in the matter of the cure of alcoholics. Alcoholism arises from what I have called ‘generalised hypertension’, a feeling of strain or anxiety about practically everything. It might be described as a ‘passively negative’ attitude towards existence. The negativity prevents proper relaxation; there is a perpetual excess of adrenalin in the bloodstream. Alcohol may produce the necessary relaxation, switch off the anxiety, allow one to feel like a real human being instead of a bundle of over-tense nerves. Recurrence of the hypertension makes the alcoholic remedy a habit, but the disadvantages soon begin to outweigh the advantage: hangovers, headaches, fatigue, guilt, general inefficiency. And, above all, passivity. The alcoholics are given mescalin or LSD, and then peak experiences are induced by means of music or poetry or colours blending on a screen. They are suddenly gripped and shaken by a sense of meaning, of just how incredibly interesting life can be for the undefeated. They also become aware of the vicious circle involved in alcoholism: misery and passivity leading to a general running-down of the vital powers, and to the lower levels of perception that are the outcome of fatigue. ‘The spirit world shuts not its gates, Your heart is dead, your senses sleep,’ says the Earth Spirit to Faust. And the senses sleep when there is not enough energy to run them efficiently. On the other hand, when the level of will and determination is high, the senses wake up. (Maslow was not particularly literary, or he might have been amused to think that Faust is suffering from exactly the same problem as the girl in the chewing gum factory (described earlier), and that he had, incidentally, solved a problem that had troubled European culture for nearly two centuries). Peak experiences are a by-product of this higher energy-drive. The alcoholic drinks because he is seeking peak experiences; (the same, of course, goes for all addicts, whether of drugs or tobacco.) In fact, he is moving away from them, like a lost traveller walking away from the inn in which he hopes to spend the night. The moment he sees with clarity what he needs to do to regain the peak experience, he does an about-face and ceases to be an alcoholic.

It’s not easy to see the bright side in the developing world, where the remnants of war continue to cause tremendous misery. The effort to whittle down the numbers that quantify the misery can seem heartless, especially when the numbers serve as propaganda for raising money and attention. But there is a moral imperative in getting the facts right, and not just to maintain credibility. The discovery that fewer people are dying in wars all over the world can thwart cynicism among compassion-fatigued news readers who might otherwise think that poor countries are irredeemable hellholes.

The other problem with empathy is that it is too parochial to serve as a force for a universal consideration of people’s interests. Mirror neurons notwithstanding, empathy is not a reflex that makes us sympathetic to everyone we lay eyes upon. It can be switched on and off, or thrown into reverse, by our construal of the relationship we have with a person. Its head is turned by cuteness, good looks, kinship, friendship, similarity, and communal solidarity. Though empathy can be spread outward by taking other people’s perspectives, the increments are small, Batson warns, and they may be ephemeral.71 To hope that the human empathy gradient can be flattened so much that strangers would mean as much to us as family and friends is utopian in the worst 20th-century sense, requiring an unattainable and dubiously desirable quashing of human nature.72 Nor is it necessary. The ideal of the expanding circle does not mean that we must feel the pain of everyone else on earth. No one has the time or energy, and trying to spread our empathy that thinly would be an invitation to emotional burnout and compassion fatigue.73 The Old Testament tells us to love our neighbors, the New Testament to love our enemies. The moral rationale seems to be: Love your neighbors and enemies; that way you won’t kill them. But frankly, I don’t love my neighbors, to say nothing of my enemies. Better, then, is the following ideal: Don’t kill your neighbors or enemies, even if you don’t love them. What really has expanded is not so much a circle of empathy as a circle of rights—a commitment that other living things, no matter how distant or dissimilar, be safe from harm and exploitation. Empathy has surely been historically important in setting off epiphanies of concern for members of overlooked groups. But the epiphanies are not enough. For empathy to matter, it must goad changes in policies and norms that determine how the people in those groups are treated. At these critical moments, a newfound sensitivity to the human costs of a practice may tip the decisions of elites and the conventional wisdom of the masses. But as we shall see in the section on reason, abstract moral argumentation is also necessary to overcome the built-in strictures on empathy. The ultimate goal should be policies and norms that become second nature and render empathy unnecessary. Empathy, like love, is in fact not all you need. SELF-CONTROL

• The trick to staying out of resentment is maintaining better boundaries—blaming others less and holding myself more accountable for asking for what I need and want. • There is no integrity in blaming and turning to “it’s not fair” and “I deserve.” I need to take responsibility for my own well-being. If I believed I was not being treated fairly or not getting something I deserved, was I actually asking for it, or was I just looking for an excuse to assign blame and feel self-righteous? • I am trying not to numb my discomfort for myself, because I think I’m worth the effort. It’s not something that’s happening to me—it’s something I’m choosing for myself. • This rumble taught me why self-righteousness is dangerous. Most of us buy into the myth that it’s a long fall from “I’m better than you” to “I’m not good enough”—but the truth is that these are two sides of the same coin. Both are attacks on our worthiness. We don’t compare when we’re feeling good about ourselves; we look for what’s good in others. When we practice self-compassion, we are compassionate toward others. Self-righteousness is just the armor of self-loathing. In Daring Greatly, I talk about how the lyrics of Leonard Cohen’s song “Hallelujah”—“Love is not a victory march, it’s a cold and it’s a broken hallelujah”—capture how daring greatly can feel more like freedom with a little battle fatigue than a full-on celebration. The same is true for rising strong. What

There are different styles and levels of pleasure. Of course there is the pleasure of the separate self, with its need for recognition. This ego thrives on seduction, but its type of pleasure is constantly under threat. There will always be people who are not attracted to you, and there is bound to come a time—whether from fatigue, illness, or age—when your power of seduction fades. For those who know only this level of pleasure, growing old is a dreadful drama. They stand to lose their power of seduction, upon which their entire sense of identity is built. Only then do they begin to see that their narcissistic image is an illusion. But we have the capacity to awaken to a state of consciousness and being where pleasure is no longer dependent on this ego. I would not describe it as any sort of nonpleasure but a different pleasure, a different quality of relationship. The old “I” has tremendous difficulty in accepting and understanding this pleasure. Nevertheless, there are certain privileged moments in our existence when we are given a taste of this other pleasure, and the ability to appreciate it, and to understand that the old pleasures, the ones to which we are often most attached, are not the only ones. Sometimes we must undergo hardships, breakups, and narcissistic wounds, which shatter the flattering image that we had of ourselves, in order to discover two truths: that we are not who we thought we were; and that the loss of a cherished pleasure is not necessarily the loss of true happiness and well-being.

Brunetti had once come across the term ‘compassion fatigue’, but thought that the oh-so-clever press had got it wrong, and the term should really be, ‘horror fatigue’.

Mindfulness and compassion practice are antidotes to compassion fatigue.

Compassion fatigue is a common phenomenon, and nurses are especially vulnerable.

compassion fatigue,” a real onset of exhaustion from the concerns of the world. Studies show how the flooding of news actually harms our ability to have real compassion and do something helpful.

She had once sworn she’d never stop being moved by all the terrible headlines, but there were so many of them, they became normal no matter what you did – the sensation of struggling against bad normalcy as familiar to Bertie, now, as breathing.

Indeed, much of the work on compassion fatigue reviewed here assumes that compassion fatigue is a consequence of audiences’ declining concern for others’ suffering, rather than an active response to media practices of representing and interacting with sufferers. It is crucial for us to explore in this book how audiences’ discourses of compassion toward sufferers on television might be dependent not only on an evaluation of sufferers themselves but on what I call ‘lay media moralities’ about the very process of mediation, which pertains to audiences’ judgments on whether media are exploitative or helpful, manipulative or sincere, in their interactions with sufferers.

Just as in textual ethics, compassion fatigue is a recurring term across this literature, as different scholars are concerned about patterns of society-wide desensitization and indifference to social suffering as a function of mediation. However, compassion fatigue is operationalized and measured in different ways. There are those who empirically study patterns of avoidance toward televised suffering (Kinnick et al. 1996); some research rhetorical responses of apathy or pity toward specific texts of suffering (Höijer 2004); others theorize about both (Cohen 2001; Seu 2003).

It’s called compassion fatigue.

emotional exhaustion—the fatigue that comes from caring too much, for too long; 2. depersonalization—the depletion of empathy, caring, and compassion; and 3. decreased sense of accomplishment—an unconquerable sense of futility: feeling that nothing you do makes any difference.1

Individualism, in its good aspects,” he notes, “can foster a spirit of initiative, creativity, and going beyond norms and old-fashioned and restrictive dogmas, but it can also very quickly degenerate into irresponsible selfishness and rampant narcissism, to the detriment of the well-being of all. Selfishness is at the heart of most of the problems we face today: the growing gap between rich and poor, the attitude of ‘everybody for himself,’ which is only increasing, and indifference about the generations to come.” Mr. Ricard touches on many other topics—from “compassion fatigue” to the ethics of eating meat—and he excoriates the selfishness he sees everywhere in modern capitalist society. It may not be immediately clear why a gene should be selfish and a person should not, but Mr. Ricard will convince you at least that the latter is true.

I discovered that compassion fatigue is a real thing. Emotions, so strong at first, can easily shift into apathy. The subsequent guilt is paralyzing; it can prevent us from ever doing anything and freeze us into inaction. No wonder some people live for themselves, unaware of or unengaged with those who desperately need help. When global problems overwhelm, the human tendency is to do nothing.

Diana has embraced the personal and social issues generated by AIDS with candour and compassion. As her brother, Charles says: “It’s been good for her to champion a really difficult cause. Anybody can do your run-of-the-mill charity work but you have to be genuinely caring and able to give a lot of yourself to take on something that other people wouldn’t dream of touching.” He saw those qualities at first hand when he asked an American friend, who was dying of AIDS, to be one of the godfathers at the christening of his daughter Kitty. The flight from New York left him fatigued and he was understandably nervous to be in the royal presence. “Diana realized straightaway what was wrong,” recalls Charles, “and went to him and started talking in a really Christian way. She wanted to know that he was all right and getting through the day. Her concern meant an enormous amount to him.

As you learned, it is easy to get compassion fatigue when our compassion has a fix-it agenda—or any other agenda for that matter.

To live in the real Garbage City is to be impacted by the garbage. When you live with garbage and work with garbage, you start to smell like garbage. If you are there long enough, that smell permeates everything, and even if you walk away from the garbage, somehow it is still with you. There is a professional term for that in our field. It is called Secondary Traumatic Stress Disorder or “compassion fatigue.” The process of attending to the garbage that is in this world and in our work can result in harmful biopsychosocial effects not unlike those experienced by our clients. To sit with sin and suffering with any empathy at all is to become vulnerable to the emotional and spiritual effects of vicarious traumatization.

Physical effects, both long and short term, include: Racing heart, headache, nausea, muscle tension, fatigue, dry mouth, dizzy feelings, increase in breathing rate, aching muscles, trembling and twitching, sweating, disturbed digestion, immune system suppression and memory issues. Your body was designed to endure brief moments of acute stress, but chronic stress (stress that is ongoing) can start to cause chronic health conditions, like cardiovascular disease, insomnia, hormonal dysregulation and so on. If the ordinary physical experience of stress is prolonged, the physical effects can have consequences in the rest of your life… Mental and psychological effects include: Exhaustion and fatigue, feeling on edge, nervousness, irritability, inability to concentrate, lack of motivation, changes to libido and appetite, nightmares, depression, feeling out of control, apathy and so on. Stress can reinforce negative thinking patterns and harmful self-talk, lower our confidence, and kill our motivation. More alarming than this, overthinking can completely warp your perception of events in time, shaping your personality in ways that mean you are more risk averse, more negatively focused and less resilient. When you’re constantly tuned into Stress FM you are not actually consciously aware and available in the present moment to experience life as it is. You miss out on countless potential feelings of joy, gratitude, connection and creativity because of your relentless focus on what could go wrong, or what has gone wrong. This means you’re less likely to recognize creative solutions to problems, see new opportunities and capitalize on them, or truly appreciate all the things that are going right for you. If you are constantly in a low-level state of fear and worry, every new encounter is going to be interpreted through that filter, and interpreted not for what it is, but for what you’re worried it could be.  Broader social and environmental effects include: Damage to close relationships, poor performance at work, impatience and irritability with others, retreating socially, and engaging in addictive or harmful behaviors. A person who is constantly stressed and anxious starts to lose all meaning and joy in life, stops making plans, cannot act with charity or compassion to others, and loses their passion for life. There is very little spontaneity, humor or irreverence when someone’s mind is too busy catastrophizing, right? As you can imagine, the physical, mental and environmental aspects all interact to create one, unified experience of overthinking and anxiety. For example, if you overthink consistently, your body will be flooded with cortisol and other stress hormones. This can leave you on edge, and in fact cause you to overthink even more, adding to the stress, changing the way you feel about yourself and your life. You might then make bad choices for yourself (staying up late, eating bad food, shutting people out) which reinforce the stress cycle you’re in. You may perform worse at work, procrastinating and inevitably giving yourself more to worry about, and so on…

In her book Leaving Church, former parish priest and award-winning preacher Barbara Brown Taylor describes what it was like to feel her soul slipping away. She says: Many of the things1 that were happening inside of me seemed too shameful to talk about out loud. Laid low by what was happening at Grace-Calvary, I did not have the energy to put a positive spin on anything. . . . Beyond my luminous images of Sunday mornings I saw the committee meetings, the numbing routines, and the chronically difficult people who took up a large part of my time. Behind my heroic image of myself I saw my tiresome perfectionism, my resentment of those who did not try as hard as I did, and my huge appetite for approval. I saw the forgiving faces of my family, left behind every holiday for the last fifteen years, while I went to conduct services for other people and their families. Above all, I saw that my desire to draw as near to God as I could had backfired on me somehow. Drawn to care for hurt things, I had ended up with compassion fatigue. Drawn to a life of servanthood, I had ended up a service provider. Drawn to marry the Divine Presence, I had ended up estranged. . . . Like the bluebirds that sat on my windowsills, pecking at the reflections they saw in the glass, I could not reach the greenness for which my soul longed. For years I had believed that if I just kept at it, the glass would finally disappear. Now for the first time, I wondered if I had devoted myself to an illusion.

There was a range of distress expressed that went from compassion fatigue to addiction to full-fledged burnout

You might have compassion fatigue, letting everyone dump on you all day. I bet you need a break—everyone else’s trauma is getting to you. There’s only so much a person can take in.

In sum, Lockdown America is not just a U.S. problem. It is a problem, also, of international political economy and U.S. global presumption and power. With Lockdown America, then, we cannot just debate national “crime and punishment” issues. The rise of Lockdown America is not simply an experiment by well-intentioned leaders on how best to deal with “crime” and our “criminal element.” We are not simply witnessing fed-up Americans suffering so-called compassion fatigue, who now over the decades have agreed to hand over more than two million of their citizens and residents to incarceration. Nor are we witnessing some institutionalized “tough love” that is part of some new moral vision insisting that U.S. citizens take “responsibility” for their own lives or face the punitive consequences. No, Lockdown America—its mass incarceration, militarized police repression, and state-sanctioned execution policy—services the dissemination of state terror, functioning to maintain the power of an economic and political elite in the U.S. that has been concentrating wealth within its control over the past decades.

Heart Center. (Thoracic segment including hands, arms, and shoulders) Positive position seat. Relationship confidence, and sensitivity developed. Empathy, honesty, trust and love of self and of others. Kindness, openness and generosity. Adaptability and flexibility. To reach out and to accept. Positive aspects: self-love, compassion, trust, empathy, optimism, generosity, high levels of excitement and joyful excitement accessed and supported by the hara (abdominal segment) and the Speed Bump unhindered. With inner strength and creative compassion, understanding, compassion, wholeness balanced. You're wondering what you want.  Healthy aggression when the second and third segments are supported.  Negative aspects: Constant sorrow, guilt, indignity, desire, remorse, isolation, a heart of "blindness." Often accompanied by arms and hands holding down, rounding or locking shoulders blocking an expression reaching out or wanting. External Negative Aspects. Shoulders bent, stooped, or rounded, flat chest, general breathing problems, lung and skin diseases. Segment of the solar plexus/diaphragm. A central release point for all body stresses. The marionette's hand that tightens or loosens the cords, including legs, attached to the pelvis, waist, neck, arms, shoulders, mouth, ears, jaw, and head. The fulcrum or balance point of sympathetic high chest/parasympathetic abdominal response; the balance point with the (upper) caring, sincere, trustworthy, empathetic self with our "lower" rooted, erotic, arrogant, imaginative selves; They meet and balance, or complement each other as required or desired. Positive aspects: it supports the balance of brain hemispheres when eliminated.  Capacity to communicate or regulate strong emotions, whether negative or positive, either instinctively or willingly; faith in improvement, concentration, desire to transcend physical and mental challenges, ability to resolve disputes, more in tune with emotions. Contentment and a sense of lightness, understanding, fulfillment and recognition of oneself. Firm digestion. Powerful, energetic performance. Physical symptoms: Fatigue, agitation, frustration, fatigue, muscle tension, stomach problems, digestive and lower back issues. Negative aspects: Defense, insecurity, a lot of boredom, chronic sadness.  Less able to secure peace of mind from passion, or vice versa. Being stuck in emotions, fear, or anger, whether negative or positive (power hunger or zealotism). Expressive inhibition; sexuality with little or no joy; Selfishness, and unrefined emotionality. Physical Negative Aspects. Rigidity and rigidity. Little lung capacity. Distress of the heart. Body acid / alkaline acid imbalanced. Miserable circulatory system.

How to tell if your heart chakra is blocked If your heart chakra has been blocked it will open doors to emotions like envy, rage, fear of rejection, sorrow and resentment towards others and yourself. The rising expression is by grudging against somebody or something. It nurtures their negative feelings, cutting them off from opportunities to attain inner peace and love, when one holds onto hurt. When your Heart Chakra is open you: • Are comfortable in your relationships • Give and receive love easily • Feel a sense of heartfelt gratitude for how wonderful your life is •       Appreciate others and feel compassion for yourself and others without feeling sorry for anyone. How to tell if your throat chakra is blocked  This chakra's blockage manifests in a peculiar way. Affected people will have trouble telling their facts, will find it hard to stay focused and pay attention and will often risk being judged by others. These manifestations may further impede their ability to see things clearly around them, and how they really are. Physical manifestations of the misalignment of this chakra are sore throat, thyroid gland issues, stiffness of the shoulder and neck and headaches. When your Throat Chakra is open you: • Voice the truth honestly • Imagine people listening to you • Know that you are genuinely understood and respected. How to tell if your third-eye chakra is blocked  Third-eye chakra blockage manifests through troubles to trust your inner voice and access your intuition, recall important facts or learn new skills. What is typical of this chakra-if the lower ones are misaligned-is center, sacral chakra, solar plexus, and core chakra, it is most probable that this one will also be unbalanced. Such equilibrium will lead you to behave dismissively, be more judgmental and become yourself. There is also a wide range of physical manifestations associated with blockage of the third-eye chakra, including dizziness, fatigue and brain health problems. Psychological symptoms include fear, depression and moral judgment. When your Third Eye Chakra is open you: • Trust and act with confidence •       Have a strong sense of your own inner truth and listen to it and follow it as it guides you along the path of your life.

Dear Stress, I would like a divorce. Please understand it is not you, it is me.