Peter Levine Quotes

Trauma is hell on earth. Trauma resolved is a gift from the gods.

Trauma is not what happens to us, but what we hold inside in the absence of an empathetic witness.

The fast fliers are not disgraced." Queen Ree reached up for the missing tiara. "She saved us, but she's with him now." Vidia was complicated, two fairies in one, a loyal traitor.

Although humans rarely die from trauma, if we do not resolve it, our lives can be severely diminished by its effects. Some people have even described this situation as a “living death.

In response to threat and injury, animals, including humans, execute biologically based, non-conscious action patterns that prepare them to meet the threat and defend themselves. The very structure of trauma, including activation, dissociation and freezing are based on the evolution of survival behaviors. When threatened or injured, all animals draw from a "library" of possible responses. We orient, dodge, duck, stiffen, brace, retract, fight, flee, freeze, collapse, etc. All of these coordinated responses are somatically based- they are things that the body does to protect and defend itself. It is when these orienting and defending responses are overwhelmed that we see trauma. The bodies of traumatized people portray "snapshots" of their unsuccessful attempts to defend themselves in the face of threat and injury. Trauma is a highly activated incomplete biological response to threat, frozen in time. For example, when we prepare to fight or to flee, muscles throughout our entire body are tensed in specific patterns of high energy readiness. When we are unable to complete the appropriate actions, we fail to discharge the tremendous energy generated by our survival preparations. This energy becomes fixed in specific patterns of neuromuscular readiness. The person then stays in a state of acute and then chronic arousal and dysfunction in the central nervous system. Traumatized people are not suffering from a disease in the normal sense of the word- they have become stuck in an aroused state. It is difficult if not impossible to function normally under these circumstances.

If you bring forth that which is within you, Then that which is within you Will be your salvation. If you do not bring forth that which is within you, Then that which is within you Will destroy you. —THE GNOSTIC GOSPELS

The body has been designed to renew itself through continuous self-correction. These same principles also apply to the healing of psyche, spirit, and soul.

Dr. Peter Levine, who has worked with trauma survivors for twenty-five years, says the single most important factor he has learned in uncovering the mystery of human trauma is what happens during and after the freezing response. He describes an impala being chased by a cheetah. The second the cheetah pounces on the young impala, the animal goes limp. The impala isn’t playing dead, she has “instinctively entered an altered state of consciousness, shared by all mammals when death appears imminent.” (Levine and Frederick, Waking the Tiger, p. 16) The impala becomes instantly immobile. However, if the impala escapes, what she does immediately thereafter is vitally important. She shakes and quivers every part of her body, clearing the traumatic energy she has accumulated.

Trauma can be prevented more easily than it can be healed.

The symptoms of trauma can be stable, that is, ever-present. They can also be unstable, meaning that they can come and go and be triggered by stress. Or they can remain hidden for decades and suddenly surface. Usually, symptoms do not occur individually, but come in groups. They often grow increasingly complex over time, becoming less and less connected with the original trauma experience.

Feelings of helplessness, immobility, and freezing. If hyperarousal is the nervous system’s accelerator, a sense of overwhelming helplessness is its brake. The helplessness that is experienced at such times is not the ordinary sense of helplessness that can affect anyone from time to time. It is the sense of being collapsed, immobilized, and utterly helpless. It is not a perception, belief, or a trick of the imagination. It is real.

So, what role does memory play in the understanding and treatment of trauma? There is a form of implicit memory that is profoundly unconscious and forms the basis for the imprint trauma leaves on the body/mind. The type of memory utilized in learning most physical activities (walking, riding a bike, skiing, etc.) is a form of implicit memory called procedural memory. Procedural or "body memories" are learned sequences of coordinated "motor acts" chained together into meaningful actions. You may not remember explicitly how and when you learned them, but, at the appropriate moment, they are (implicitly) "recalled" and mobilized (acted out) simultaneously. These memories (action patterns) are formed and orchestrated largely by involuntary structures in the cerebellum and basal ganglia. When a person is exposed to overwhelming stress, threat or injury, they develop a procedural memory. Trauma occurs when these implicit procedures are not neutralized. The failure to restore homeostasis is at the basis for the maladaptive and debilitating symptoms of trauma.

Trauma happens when any experience stuns us like a bolt out of the blue; it overwhelms us, leaving us altered and disconnected

I have come to the conclusion that human beings are born with an innate capacity to triumph over trauma. I believe not only that trauma is curable, but that the healing process can be a catalyst for profound awakening—a portal opening to emotional and genuine spiritual transformation. I have little doubt that as individuals, families, communities, and even nations, we have the capacity to learn how to heal and prevent much of the damage done by trauma. In so doing, we will significantly increase our ability to achieve both our individual and collective dreams.

One of the paradoxical and transformative aspects of implicit traumatic memory is that once it is accessed in a resourced way (through the felt sense), it, by its very nature, changes. Out of the shattered fragments of her deeply injured psyche, Jody discovered and nurtured a nascent, emergent self. From the ashes of the frantically activated, hypervigilant, frozen, traumatized girl of twenty-five years ago, Jody began to reorient to a new, less threatening world. Gradually she shaped into a more fluid, resilient, woman, coming to terms with the felt capacity to fiercely defend herself when necessary, and to surrender in quiet ecstasy.

Resilient strength is the opposite of helplessness. The tree is made strong and resilient by its grounded root system. These roots take nourishment from the ground and grow strong. Grounding also allows the tree to be resilient so that it can yield to the winds of change and not be uprooted. Springiness is the facility to ground and ‘unground’ in a rhythmical way. This buoyancy is a dynamic form of grounding. Aggressiveness is the biological ability to be vigorous and energetic, especially when using instinct and force. In the immobility (traumatized) state, these assertive energies are inaccessible. The restoration of healthy aggression is an essential part in the recovery from trauma. Empowerment is the acceptance of personal authority. It derives from the capacity to choose the direction and execution of one’s own energies. Mastery is the possession of skillful techniques in dealing successfully with threat. Orientation is the process of ascertaining one’s position relative to both circumstance and environment. In these ways the residue of trauma is renegotiated.

We may deny that an event occurred, or we may act as though it was unimportant. For instance, when someone we love dies, or when we are injured or violated, we may act as though nothing has happened, because the emotions that come with truly acknowledging the situation are too painful. In addition, dissociation may be experienced as part of the body being disconnected or almost absent. Frequently, chronic pain represents a part of the body that has been dissociated.

Trauma has become so commonplace that most people don't even recognize its presence. It affects everyone. Each of us has had a traumatic experience at some point in our lives, regardless of whether it left us with an obvious case of post-traumatic stress. Because trauma symptoms can remain hidden for years after a triggering event, some of us who have been traumatized are not yet symptomatic.

Any attempt to dictate what thoughts, feelings, and sensations are proper or improper creates a breeding ground for guilt and shame.

Trauma is not what happens to us, but what we hold inside in the absence of an empathetic witness. Peter A. Levine In an Unspoken Voice

When we respond to a life-threatening situation, hyperarousal is initially accompanied by constriction in our bodies and a narrowing of perceptions. Our nervous system acts to ensure that all our efforts can be maximally focused on the threat ...

As Peter Levine writes, trauma “is about a loss of connection—to ourselves, our families, and the world around us. This loss is hard to recognize, because it happens slowly, over time. We adapt to these subtle changes; sometimes without noticing them.”[

In order to stay healthy, our nervous systems and psyches need to face challenges and to succeed in meeting those challenges. When this need is not met, or when we are challenged and cannot triumph, we end up lacking vitality and are unable to fully engage in life. Those of us who have been defeated by war, abuse, accidents, and other traumatic events suffer far more severe consequences.

To experience embodied awareness, take notice of the underlying sensations that actually inform you about how you feel. If you were to be asked how you feel when you are stressed or in pain, a common answer might be, “I feel anxious” or “I feel upset.” It’s important to go further by becoming curious about how you know that you’re feeling anxious or upset. Is there a tightness or burning that is happening right now inside of you that you are labeling “anxiety” or “upset”?

When a young tree is injured it grows around that injury. As the tree continues to develop, the wound becomes relatively small in proportion to the size of the tree. Gnarly burls and misshapen limbs speak of injuries and obstacles encountered through time and overcome. The way a tree grows around its past contributes to its exquisite individuality, character, and beauty. I certainly don't advocate for traumatization to build character, but since trauma is almost a given at some point in our lives, the image of the tree can be a valuable mirror.

Because the symptoms and emotions associated with trauma can be extreme, most of us (and those close to us) will recoil and attempt to repress these intense reactions. Unfortunately, this mutual denial can prevent us from healing. In our culture there is a lack of tolerance for the emotional vulnerability that traumatized people experience. Little time is allotted for the working through of emotional events. We are routinely pressured into adjusting too quickly in the aftermath of an overwhelming situation. Denial is so common in our culture that it has become a cliché.

Physicians and mental health workers today don't speak of retrieving souls, but they are faced with a similar task—restoring wholeness to an organism that has been fragmented by trauma. Shamanistic concepts and procedures treat trauma by uniting lost soul and body in the presence of community. This approach is alien to the technological mind. However, these procedures do seem to succeed where conventional Western approaches fail.

Highly traumatized and chronically neglected or abused individuals are dominated by the immobilization/shutdown system. On the other hand, acutely traumatized people (often by a single recent event and without a history of repeated trauma, neglect or abuse) are generally dominated by the sympathetic fight/flight system. They tend to suffer from flashbacks and racing hearts, while the chronically traumatized individuals generally show no change or even a decrease in heart rate. These sufferers tend to be plagued with dissociative symptoms, including frequent spacyness, unreality, depersonalization, and various somatic and health complaints. Somatic symptoms include gastrointestinal problems, migraines, some forms of asthma, persistent pain, chronic fatigue, and general disengagement from life.

What I do know is that we become traumatized when our ability to respond to a perceived threat is in some way overwhelmed. This inability to adequately respond can impact us in obvious ways, as well as ways that are subtle.

Trauma is the great masquerader and participant in many maladies and “dis-eases” that afflict sufferers. It can perhaps be conjectured that unresolved trauma is responsible for a majority of the illnesses of modern mankind.

The foundational truth imparted by the authors is that the adult’s first task is to attend to his or her own emotional state, since it’s only in the adult’s calm, competent, and reassuring presence that children find the space to resolve their tensions.

Although we rarely die, humans suffer when we are unable to discharge the energy that is locked in by the freezing response. The traumatized veteran, the rape survivor, the abused child, the impala, and the bird all have been confronted by overwhelming situations. If they are unable to orient and choose between fight or flight, they will freeze or collapse. Those who are able to discharge that energy will be restored. Rather than moving through the freezing response, as animals do routinely, humans often begin a downward spiral characterized by an increasingly debilitating constellation of symptoms.

The key is allowing and encouraging children to flow through the natural trajectory of their emotional shock reactions to difficult events without attempting to censor or control these reactions, preaching to our children, or projecting our own fears and anxieties.

Trauma is a fact of life. It does not, however, have to be a life sentence. Not only can trauma be healed, but with appropriate guidance and support, it can be transformative.

The paradox of trauma is that it has both the power to destroy and the power to transform and resurrect.

Animals do not view freezing as a sign of inadequacy or weakness, nor should we.

The right way to wholeness is made up of fateful detours and wrong turnings. —C. G. Jung

Pat Ogden and Peter Levine have each developed powerful body-based therapies, sensorimotor psychotherapy29 and somatic experiencing

Often, traumatized people either feel nothing or they feel rage, and often the rage is expressed in inappropriate ways. By beginning to get a sense of what healthy aggression feels like, the extremes of numbness and rage can begin to give way to a healthier middle ground.

Re-enactments may be played out in intimate relationships, work situations, repetitive accidents or mishaps, and in other seemingly random events. They may also appear in the form of bodily symptoms or psychosomatic diseases. Children who have had a traumatic experience will often repeatedly recreate it in their play. As adults, we are often compelled to re-enact our early traumas in our daily lives. The mechanism is similar regardless of the individual’s age.

In the present century, the leading trauma psychologist and healer Peter Levine has written that certain shocks to the organism “can alter a person’s biological, psychological, and social equilibrium to such a degree that the memory of one particular event comes to taint, and dominate, all other experiences, spoiling an appreciation of the present moment.”[2] Levine calls this “the tyranny of the past.

Our sense of safety and stability in the world and our interpersonal relationships become undermined by childhood abuse because we carry these early thwarted—that is, deeply conflicted—survival patterns into adulthood.

By listening to the “unspoken voice” of my body and allowing it to do what it needed to do; by not stopping the shaking, by “tracking” my inner sensations, while also allowing the completion of the defensive and orienting responses; and by feeling the “survival emotions” of rage and terror without becoming overwhelmed, I came through mercifully unscathed, both physically and emotionally. I was not only thankful; I was humbled and grateful to find that I could use my method for my own salvation. While some people are able to recover from such trauma on their own, many individuals do not. Tens of thousands of soldiers are experiencing the extreme stress and horror of war. Then too, there are the devastating occurrences of rape, sexual abuse and assault. Many of us, however, have been overwhelmed by much more “ordinary” events such as surgeries or invasive medical procedures. Orthopedic patients in a recent study, for example, showed a 52% occurrence of being diagnosed with full-on PTSD following surgery. Other traumas include falls, serious illnesses, abandonment, receiving shocking or tragic news, witnessing violence and getting into an auto accident; all can lead to PTSD. These and many other fairly common experiences are all potentially traumatizing. The inability to rebound from such events, or to be helped adequately to recover by professionals, can subject us to PTSD—along with a myriad of physical and emotional symptoms.

If we look at this man’s behaviors without knowing anything about his past, we might think he was mad. However, with a little history, we can see that his actions were a brilliant attempt to resolve a deep emotional scar. His re-enactment took him to the very edge, again and again, until he was finally able to free himself from the overwhelming nightmare of war. ACCIDENTS “JUST” HAPPEN

Recently, a young Iraq veteran took issue with calling his combat anguish PTSD and, instead, poignantly referred to his pain and suffering as PTSI—the “I” designating “injury.” What he wisely discerned is that trauma is an injury, not a disorder like diabetes, which can be managed but not healed. In contrast, posttraumatic stress injury is an emotional wound, amenable to healing attention and transformation.

In moving through apprehensive chills to mounting excitement and waves of moist tingling warmth, the body, with its innate capacity to heal, melts the iceberg created by deeply frozen trauma. Anxiety and despair can become creative wellspring when we allow ourselves to experience bodily sensations, such as trembling, that stem from traumatic symptoms. Held within the symptoms of trauma are the very energies, potentials, and resources necessary for their constructive transformation. The creative healing process can be blocked in a number of ways—by using drugs to suppress symptoms, by overemphasizing adjustment or control, or by denial or invalidation of feelings and sensations.

When we fight against and/or hide from unpleasant or painful sensations and feelings, we generally make things worse. The more we avoid them, the greater is the power they exert upon our behavior and sense of well-being. What is not felt remains the same or is intensified, generating a cascade of virulent and corrosive emotions. This forces us to fortify our methods of defense, avoidance and control. This is the vicious cycle created by trauma.

Today, our survival depends increasingly on developing our ability to think rather than being able to physically respond. Consequently, most of us have become separated from our natural, instinctual selves—in particular, the part of us that can proudly, not disparagingly, be called animal. Regardless of how we view ourselves, in the most basic sense we literally are human animals. The fundamental challenges we face today have come about relatively quickly, but our nervous systems have been much slower to change. It is no coincidence that people who are more in touch with their natural selves tend to fare better when it comes to trauma. Without easy access to the resources of this primitive, instinctual self, humans alienate their bodies from their souls. Most of us don't think of or experience ourselves as animals. Yet, by not living through our instincts and natural reactions, we aren't fully human either. Existing in a limbo in which we are neither animal nor fully human can cause a number of problems, one of which is being susceptible to trauma.

Trauma is so arresting that traumatized people will focus on it compulsively. Unfortunately, the situation that defeated them once will defeat them again and again. Body sensations can serve as a guide to reflect where we are experiencing trauma, and to lead us to our instinctual resources. These resources give us the power to protect ourselves from predators and other hostile forces. Each of us possesses these instinctual resources. Once we learn how to access them we can create our own shields to reflect and heal our traumas.

help to create an environment of relative safety, an atmosphere that conveys refuge, hope and possibility.

Children should never be forced to do more than they are willing and able to do.

The other important focus is to realize that pain in and of itself becomes traumatizing.

This shows up as symptoms of alexithymia (the inability to describe or elaborate feelings due to a deficiency in emotional awareness), depression and somatization.

What generally gets overlooked is that sexual energy and life-force energy are virtually one and the same.

key is to uncouple fear from the biological immobility response so that the response can complete itself—work through into a meaningful course of action.

The answer lies in the particular type of spontaneous shaking, trembling, and breathing that I described earlier.

When the moral judgment is removed, individuals are able to acknowledge and experience their authentic life energy freely.

A meaningful life depends upon a sense of aliveness and presence, both of which spring from intimate contact with internal body states.

Who we are being is more important than what we are doing.

Some things must be dealt with at the roots. Trauma is one of these things.

Constriction alters a person’s breathing, muscle tone, and posture in order to promote efficiency and strength. Blood vessels in the skin, extremities, and internal organs constrict so that more blood is available to the muscles, which are tensed and prepared to take defensive action. At the same time, the digestive system is inhibited. We may also feel numb and shut down.

I found that, if given appropriate guidance, human beings can and do shake off the effects of overwhelming events and return to their lives using exactly the same procedures that animals use.

In many ways, the felt sense is like a stream moving through an ever-changing landscape. It alters its character in resonance with its surroundings. When the land is rugged and steep, the stream moves with vigor and energy, swirling and bubbling as it crashes over rocks and debris. Out on the plains, the stream meanders so slowly that one might wonder whether it is moving at all. Rains and spring thaw can rapidly increase its volume, possibly even flood nearby land. In the same way, once the setting has been interpreted and defined by the felt sense, we will blend into whatever conditions we find ourselves. This amazing sense encompasses both the content and climate of our internal and external environments. Like the stream, it shapes itself to fit those environments.

In the present century, the leading trauma psychologist and healer Peter Levine has written that certain shocks to the organism “can alter a person’s biological, psychological, and social equilibrium to such a degree that the memory of one particular event comes to taint, and dominate, all other experiences, spoiling an appreciation of the present moment.”2 Levine calls this “the tyranny of the past.

After a long and happy life, I find myself at the pearly gates (a sight of great joy; the word for “pearl” in Greek is, by the way, margarita). Standing there is St. Peter. This truly is heaven, for finally my academic questions will receive answers. I immediately begin the questions that have been plaguing me for half a century: “Can you speak Greek? Where did you go when you wandered off in the middle of Acts? How was the incident between you and Paul in Antioch resolved? What happened to your wife?” Peter looks at me with some bemusement and states, “Look, lady, I’ve got a whole line of saved people to process. Pick up your harp and slippers here, and get the wings and halo at the next table. We’ll talk after dinner.” As I float off, I hear, behind me, a man trying to gain Peter’s attention. He has located a “red letter Bible,” which is a text in which the words of Jesus are printed in red letters. This is heaven, and all sorts of sacred art and Scriptures, from the Bhagavad Gita to the Qur’an, are easily available (missing, however, was the Reader’s Digest Condensed Version). The fellow has his Bible open to John 14, and he is frenetically pointing at v. 6: “Jesus says here, in red letters, that he is the way. I’ve seen this woman on television (actually, she’s thinner in person). She’s not Christian; she’s not baptized - she shouldn’t be here!” “Oy,” says Peter, “another one - wait here.” He returns a few minutes later with a man about five foot three with dark hair and eyes. I notice immediately that he has holes in his wrists, for when the empire executes an individual, the circumstances of that death cannot be forgotten. “What is it, my son?” he asks. The man, obviously nonplussed, sputters, “I don’t mean to be rude, but didn’t you say that no one comes to the Father except through you?” “Well,” responds Jesus, “John does have me saying this.” (Waiting in line, a few other biblical scholars who overhear this conversation sigh at Jesus’s phrasing; a number of them remain convinced that Jesus said no such thing. They’ll have to make the inquiry on their own time.) “But if you flip back to the Gospel of Matthew, which does come first in the canon, you’ll notice in chapter 25, at the judgment of the sheep and the goats, that I am not interested in those who say ‘Lord, Lord,’ but in those who do their best to live a righteous life: feeding the hungry, visiting people in prison . . . ” Becoming almost apoplectic, the man interrupts, “But, but, that’s works righteousness. You’re saying she’s earned her way into heaven?” “No,” replies Jesus, “I am not saying that at all. I am saying that I am the way, not you, not your church, not your reading of John’s Gospel, and not the claim of any individual Christian or any particular congregation. I am making the determination, and it is by my grace that anyone gets in, including you. Do you want to argue?” The last thing I recall seeing, before picking up my heavenly accessories, is Jesus handing the poor man a Kleenex to help get the log out of his eye.

As I feel less overwhelmed, my fear softens and begins to subside. I feel a flicker of hope, then a rolling wave of fiery rage. My body continues to shake and tremble. It is alternately icy cold and feverishly hot. A burning red fury erupts from deep within my belly: How could that stupid kid hit me in a crosswalk? Wasn’t she paying attention? Damn her! A blast of shrill sirens and flashing red lights block out everything. My belly tightens, and my eyes again reach to find the woman’s kind gaze. We squeeze hands, and the knot in my gut loosens. I hear my shirt ripping. I am startled and again jump to the vantage of an observer hovering above my sprawling body. I watch uniformed strangers methodically attach electrodes to my chest. The Good Samaritan paramedic reports to someone that my pulse was 170. I hear my shirt ripping even more. I see the emergency team slip a collar onto my neck and then cautiously slide me onto a board. While they strap me down, I hear some garbled radio communication. The paramedics are requesting a full trauma team. Alarm jolts me. I ask to be taken to the nearest hospital only a mile away, but they tell me that my injuries may require the major trauma center in La Jolla, some thirty miles farther. My heart sinks.

The “talking cure” for trauma survivors should give way to the unspoken voice of the silent, but strikingly powerful, bodily expressions as they surface to “sound off” on behalf of the wisdom of the deeper self.

The next symptoms that may appear are: •   Panic attacks, anxiety, and phobias •   Mental “blankness” or spaced-out feelings •   Avoidance behavior (avoiding places, activities, movements, memories, or people) •   Attraction to dangerous situations •   Addictive behaviors (overeating, drinking, smoking, etc.) •   Exaggerated or diminished sexual activity •   Amnesia and forgetfulness •   Inability to love, nurture, or bond with other individuals •   Fear of dying or having a shortened life •   Self-mutilation (severe abuse, self-inflicted cutting, etc.) •   Loss of sustaining beliefs (spiritual, religious, interpersonal)

When people have been traumatized, they are stuck in paralysis—the immobility reaction or abrupt explosions of rage. Because of this, they lack the healthy aggression that they need to carry out their lives effectively.

The power of goodness—in this case, the organism’s innate capacity to restore itself to health and balance—is encouraged by a bystander, an empathetic witness who helps to prevent trauma by embodying kindness and acceptance.

Hyperarousal. This may take the form of physical symptoms—increase in heart rate, sweating, difficulty breathing (rapid, shallow, panting, etc.), cold sweats, tingling, and muscular tension. It can also manifest as a mental process in the form of increased repetitious thoughts, racing mind, and worry. If we allow ourselves to acknowledge these thoughts and sensations, in other words let them have their natural flow, they will peak, then begin to diminish and resolve. As this process occurs, we may experience trembling, shaking, vibration, waves of warmth, fullness of breath, slowed heart rate, warmth, relaxation of the muscles, and an overall feeling of relief, comfort, and safety.

When this stuck energy is restored to the whole organism, we can begin to live more fully—to create, accomplish, communicate, collaborate, and share. Instead of being engaged merely in survival, we can then come back to our balanced place, where we’re basically social animals. The fear and paralysis and dread drop away, and we come back into the present, because we have access to all of the energy previously bound up in our freezing and immobility, in our incomplete fight and flight responses.

When children are asked to “turn the other cheek,” “put on a happy face,” or “strike back” in situations where they are experiencing daily terror, they do not learn character. On the contrary, they lose self-confidence and a sense of safety necessary to succeed.

Although there are dramatic differences in the way the two forms of trauma can affect people's lives and functioning—the big-T variety, in general, being far more distressing and disabling—there is also much overlap. They both represent afracturing of the self and of one's relationship to the world. That fracturing is the essence of trauma. As Peter Levine writes, trauma "is about a loss of connection—to ourselves, our families, and the world around us. This loss is hard to recognize, because it happens slowly, over time.

If you are stuck in PTS, you are also trapped in a cycle of avoiding reminders of the trauma. This gets in the way of your recovery. You become more and more disconnected from yourself and other people. In fact, trauma expert Peter Levine (2008) believes that trauma has much to do with loss of connection. For example, over time, you may have disconnected from your body because certain body sensations became linked with emotional distress. You may also feel disconnected from who you are as a person. You may also lose connection with other people and life in general.

wild animal would following a frightful encounter with a predator. What ethologists call tonic immobility—the paralysis and physical/emotional shutdown that characterize the universal experience of helplessness in the face of mortal danger—comes to dominate the person’s life and functioning.

In contrast to ordinary memories both good and bad, which are mutable and dynamically changing over time, traumatic memories are fixed and static. They’re imprints, engrams from past overwhelming experiences. Deep impressions carved into the sufferer’s brain body and psyche. These harsh and frozen imprints do not yield to change, nor do they readily update with current information. The fixity of imprints prevents us from forming new strategies and extracting new meanings. There is no fresh ever-changing now, and no real flow in life. In this way, the past lives on in the present.

The first truth, Buddha taught his disciples, is that suffering is part of the human condition. If we simply try to avoid confronting painful experiences, there is no way to begin the healing process. In fact, this denial creates the very conditions that promote and prolong unnecessary suffering.

His face is a stage on which heartbreaking emotions play out. Sometimes he looks lost, a boy alone. Other moments he seems sad, his gaze downcast. Other times, terror bolts across his face, like a child who wakes from a bad dream confused by what he has seen. He has not spoken much of his time alone.

I have worked to develop a safe, gentle, and effective way for people to heal from trauma. It works by understanding that trauma is primarily physiological. Trauma is something that happens initially to our bodies and our instincts. Only then do its effects spread to our minds, emotions, and spirits.

As Peter Levine writes, trauma “is about a loss of connection—to ourselves, our families, and the world around us. This loss is hard to recognize, because it happens slowly, over time. We adapt to these subtle changes; sometimes without noticing them.”9 As the lost connection gets internalized, it forges our view of reality: we come to believe in the world we see through its cracked lens. It is sobering to realize that who we take ourselves to be and the ways we habitually act, including many of our seeming “strengths”—the least and the most functional aspects of our “normal” selves—are often, in part, the wages of traumatic loss.

The fourth noble truth states that, once you have identified the cause of your suffering, you must find an appropriate path. I believe that the exercises I’ve developed and that you’ll be learning in the Twelve-Phase Healing Trauma Program can serve as the path to lead you out of suffering and help you recapture the simple wonders of life.

Of the three primary instinctual defense systems, the immobility state is controlled by the most primitive of the physiological subsystems. This neural system (mediated by the unmyelinated portion of the vagus nerve) controls energy conservation and is triggered only when a person perceives that death is imminent—whether from outside, in the form of a mortal threat, or when the threat originates internally, as from illness or serious injury. Both of these challenges require that one hold still and conserve one’s vital energy. When this most archaic system dominates, one does not move; one barely breathes; one’s voice is choked off; and one is too scared to cry. One remains motionless in preparation for either death or cellular restitution.

If healing is what you want, your first step is to be open to the possibility that literal truth is not the most important consideration. The conviction that it really happened, the fear that it may have happened, the subtle searching for evidence that it did happen, can all get in your way as you try to hear what the felt sense wants to tell you about what it needs to heal.

The door suddenly jerks open. A wide-eyed teenager bursts out. She stares at me in dazed horror. In a strange way, I both know and don’t know what has just happened. As the fragments begin to converge, they convey a horrible reality: I must have been hit by this car as I entered the crosswalk. In confused disbelief, I sink back into a hazy twilight. I find that I am unable to think clearly or to will myself awake from this nightmare. A man rushes to my side and drops to his knees. He announces himself as an off-duty paramedic. When I try to see where the voice is coming from, he sternly orders, “Don’t move your head.” The contradiction between his sharp command and what my body naturally wants—to turn toward his voice—frightens and stuns me into a sort of paralysis. My awareness strangely splits, and I experience an uncanny “dislocation.” It’s as if I’m floating above my body, looking down on the unfolding scene. I am snapped back when he roughly grabs my wrist and takes my pulse. He then shifts his position, directly above me. Awkwardly, he grasps my head with both of his hands, trapping it and keeping it from moving. His abrupt actions and the stinging ring of his command panic me; they immobilize me further. Dread seeps into my dazed, foggy consciousness: Maybe I have a broken neck, I think. I have a compelling impulse to find someone else to focus on. Simply, I need to have someone’s comforting gaze, a lifeline to hold onto. But I’m too terrified to move and feel helplessly frozen.

Such experiences can act even on the unborn child. A recent study found that, at one year of age, the infants of women traumatized during their pregnancies by the 9/11 tragedy had abnormal blood levels of the stress hormone, cortisol.2 According to numerous human and animal studies, adverse early experiences may lead to permanent imbalances of essential brain chemicals that modulate mood and behavior.

...the chronically traumatized individuals generally show no change or even a decrease in heart rate. These sufferers tend to be plagued with dissociative symptoms, including frequent spacyness, unreality, depersonalization, and various somatic and health complaints. Somatic symptoms include gastrointestinal problems, migraines, some forms of asthma, persistent pain, chronic fatigue, and general disengagement from life.

The second noble truth states that we must discover why we are suffering. We must cultivate the courage to look deeply, with clarity and courage, into our own suffering. We often hold the tacit assumption that all of our suffering stems from events in the past. But, whatever the initial seed of trauma, the deeper truth is that our suffering is more closely a result of how we deal with the effect these past events have on us in the present.

In short, trauma is about loss of connection to ourselves, to our bodies, to our families, to others, and to the world around us. This loss of connection is often hard to recognize, because it doesn't happen all at once. It can happen slowly, over time, and we adapt to these subtle changes sometimes without even noticing them. These are the hidden effects of trauma, the ones most of us keep to ourselves. We may simply sense that we do not feel quite right, without ever becoming fully aware of what is taking place; that is, the gradual undermining of our self-esteem, self-confidence, feelings of well-being, and connection to life. Our choices become limited as we avoid certain feelings, people, situations, and places. The result of this gradual constriction of freedom is the loss of vitality and potential for the fulfillment of our dreams." Healing Trauma: A Pioneering Program for Restoring the Wisdom of Your Body, Peter Levine

1.​You believe that, because your therapy has ended, your recovery has ended. 2.​You are willing to continue your recovery, but you are not sure what to work on. You decide that you’ll join a gym and see what happens. 3.​You develop a plan that takes you to the highest level of recovery possible. You know that your plan will change over time. Your plan has built-in goals. Achieving goals gives rise to new goals and new achievements. This forces an upward spiral of recovery.

There’s one more symptom we need to look at before looking at how trauma actually gets into the body and mind and causes long-term problems. This one is a little less straightforward than the others. Here’s one of the more unusual and problem-creating symptoms that can develop from unresolved trauma: the compulsion to repeat the actions that caused the problem in the first place. We are inextricably drawn into situations that replicate the original trauma in both obvious and less obvious ways.

In virtually every spiritual tradition, suffering is seen as a doorway to awakening. In the West, this connection can be seen in the biblical story of Job, as well as the dark night of the soul in medieval mysticism. The transformative power of suffering finds perhaps its clearest expression in the Four Noble Truths espoused by the Buddha. Though suffering and trauma are not identical, the Buddha’s insight into the nature of suffering can provide a powerful mirror for examining the effects of trauma in your life.

Apart from the regime of the Last Man, the other nightmare that plagued Nietzsche was the 'long plentitude and sequence of breakdown, destruction, ruin, and cataclysm that is now impending' as a result of the Death of God. The Death of God resulted when Christianity's chief virtue, truthfulness, was at last turned against religion. The search for historical truth resulted in skepticism about the transcendent claims of religion, and 'eventually turned against morality, discovered its teleology, its partial perspective....' Luther was an archetypical Christian who, impelled by the love of truth 'surrendered the holy books to everyone - until they finally came into the hands of the philologists, who are the destroyers of every faith that rests on books.' At times, it appears that for Nietzsche the death of God was a supremely liberating event, and one to be celebrated. On the other hand, he also speaks of an 'approaching gloom' which will overwhelm Europe as morality gradually perishes: 'this is the great spectacle in a hundred acts reserved for the next two centuries in Europe - the most terrible, most questionable, and perhaps also the most hopeful of all spectacles. -' So although Nietzsche harbors hopes for an eventual transvaluation of all values, he does not by any means consider this a foregone conclusion, nor does he look forward to the gloom and cataclysm that will result between the death of the old values and the birth of the new. 'Nihilism represents a pathological transitional stage,' he writes; and he wonders 'whether the productive forces are not yet strong enough, or whether decadence still hesitates and has not yet invented its remedies.

Many “ordinary,” everyday happenings that we take for granted as inevitable facts of life can become traumatic, and the younger the child, the less obviously harmful those occurrences need be in order to leave a traumatic impact. A “minor” fall, for example, can become traumatic if the child is not supported in processing it in a healthy way and especially if she is shamed for “over-reacting” or labeled as “too sensitive.” An elective medical procedure can also have long-term negative effects if the child is not adequately supported and prepared, and if his reactions are not empathically received.

Other early symptoms that begin to show up at the same time or shortly after those we just talked about can include: •   Hypervigilance (being “on guard” at all times) •   Intrusive imagery or flashbacks •   Extreme sensitivity to light and sound •   Hyperactivity •   Exaggerated emotional and startle responses •   Nightmares and night terrors •   Abrupt mood swings (rage reactions or temper tantrums, frequent anger, or crying) •   Shame and lack of self-worth •   Reduced ability to deal with stress (easily and frequently stressed out) •   Difficulty sleeping Several of these symptoms can also show up later, even years later. Remember, this list is not for diagnostic purposes.

However, there is no fixed rule that dictates when and if a symptom will appear. This group includes: •   Excessive shyness •   Diminished emotional responses •   Inability to make commitments •   Chronic fatigue or very low physical energy •   Immune system problems and certain endocrine problems such as thyroid malfunction and environmental sensitivities •   Psychosomatic illnesses, particularly headaches, migraines, neck and back problems •   Chronic pain •   Fibromyalgia •   Asthma •   Skin disorders •   Digestive problems (spastic colon) •   Severe premenstrual syndrome •   Depression and feelings of impending doom •   Feelings of detachment, alienation, and isolation (“living dead” feelings) •   Reduced ability to formulate plans

Dr. van der Kolk asked the man directly: “What happened to you on July 5 at 6:30 in the morning?” He responded immediately. While he was in Vietnam, the man’s platoon had been ambushed by the Viet Cong. Everyone had been killed except for himself and his friend, Jim. The date was July 4. Darkness fell and the helicopters were unable to evacuate them. They spent a terrifying night together huddled in a rice paddy surrounded by the Viet Cong. At about 3:30 in the morning, Jim was hit in the chest by a Viet Cong bullet. He died in his friend’s arms at 6:30 on the morning of July 5. After returning to the States, every July 5 (that he did not spend in jail), the man had re-enacted the anniversary of his friend’s death. In the therapy session with Dr. van der Kolk, the vet experienced grief over the loss ...

What do all of these involuntary shakes and shivers have in common? Why do we quake when frightened or tremble in anger? Why do we quiver at sexual climax? And what might be the physiological function of trembling in spiritual awe? What is the commonality of all these shivers and shakes, quivers and quakes? And what have they to do with transforming trauma, regulating stress and living life to its fullest? These gyrations and undulations are ways that our nervous system “shakes off” the last rousing experience and “grounds” us in readiness for the next encounter with danger, lust and life. They are mechanisms that help restore our equilibrium after we have been threatened or highly aroused. They bring us back down to earth, so to speak. Indeed, such physiological reactions are at the core of self-regulation and resilience. The experience of emergent resilience gives us a treasure beyond imagination. In the words of the ancient Chinese text, the I Ching, The fear and trembling engendered by shock comes to an individual at first in such a way that he sees himself placed at a disadvantage … this is only transitory. When the ordeal is over, he experiences relief, and thus the very terror he had to endure at the outset brings good fortune in the long run.

On the one hand, the creeds do not speak of “the Jews” as responsible for the death of Jesus; he “suffered under” and “was crucified under” Pontius Pilate. On the other hand, the creeds do not mention Jesus’s Judaism at all. With the stress in some churches on Jesus’s divine sonship, the cross, the resurrection, and the redemptory role of saving humanity from sin and death, his historical connection to Judaism gets lost along with his very Jewish message of the kingdom of heaven. The problem is more than one of silence. In the popular Christian imagination, Jesus still remains defined, incorrectly and unfortunately, as “against” the Law, or at least against how it was understood at the time; as “against” the Temple as an institution and not simply against its first-century leadership; as “against” the people Israel but in favor of the Gentiles. Jesus becomes the rebel who, unlike every other Jew, practices social justice. He is the only one to speak with women; he is the only one who teaches nonviolent responses to oppression; he is the only one who cares about the “poor and the marginalized” (that phrase has become a litany in some Christian circles). Judaism becomes in such discourse a negative foil: whatever Jesus stands for, Judaism isn’t it; whatever Jesus is against, Judaism epitomizes the category. No wonder even today Jesus somehow looks “different” from “the Jews”: in the movies and artistic renderings, he’s blond and they are swarthy; he is cute and buff and they need rhinoplasty and Pilates. Jesus and his followers such as Peter and Mary Magdalene become identified as (proto-) Christian; only those who chose not to follow him remain “Jews.

Barry Soetoro’s declaration of martial law stunned the nation. His reason—the need to protect the nation from terrorism—met with widespread skepticism. After all, at least three of the Saturday jihadists had entered with Soetoro’s blessing, over the objections of many politicians and the outraged cries of all those little people out there in the heartland, all those potential victims no one really gave a damn about. His suspension of the writ of habeas corpus went over the heads of most of the millions of people in his audience, since they didn’t know what the writ was or signified. He didn’t stop there. He adjourned Congress until he called it back into session, and announced an indefinite stay on all cases before the courts in which the government was a defendant. His announcement of press and media censorship “until the crisis is past” met with outrage, especially among the talking heads on television, who went ballistic. Within thirty minutes, the listening audience found out what the suspension of the writ of habeas corpus meant: FBI agents arrested select television personalities, including some who were literally on camera, and took them away. Fox News went off the air. Most of the other networks contented themselves with running the tape of Soetoro behind the podium making his announcement, over and over, without comment. During the day FBI agents arrested dozens of prominent conservative commentators and administration critics across the nation, including Rush Limbaugh, Mark Levin, Michelle Malkin, George Will, Ann Coulter, Bill O’Reilly, Glenn Beck, Ralph Peters, Judge Jeanine Pirro, Matt Drudge, Thomas Sowell, Howard Stern, and Charles Krauthammer, among others. They weren’t given a chance to remain silent in the future, but were arrested and taken away to be held in an unknown location until Soetoro decided to release them.