Regression Therapy Quotes

Patience and timing . . . everything comes when it must come. A life cannot be rushed, cannot be worked on a schedule as so many people want it to be. We must accept what comes to us at a given time, and not ask for more. But life is endless, so we never die; we were never really born. We just pass through different phases. There is no end. Humans have many dimensions. But time is not as we see time, but rather in lessons that are learned.

A tree grows taller to the degree that its roots go deeper and wider. If we wish to jump high, we must first bend close to the ground to get the impetus for the spring. Like a jet engine, we move forward by thrusting backward. In therapy each backward move provides the energy for the leap forward. Regression and progression go on side by side.

Primum non nocere, 'First, don't make things worse,' was an essential principle of Hippocrates' medicine. Nowadays, unfortunately, it seems to have been forgotten. Conventional modern medicine aims at getting rid of patients' symptoms. Little, if any consideration is given to the fact that some of these symptoms may actually be used by the body in an attempt to correct deeper disorders. When this is the case, suppressing the symptom does not necessarily help the patient.

While performing the great majority of the actions in their life, people are totally unaware. We tend to go through our daily activities mechanically. We talk without real purpose. We do things without even knowing that we do them. We are not really present to what we are doing. Even if we practise being aware, entire portions of our days can elapse before we retrieve our thread of awareness. In short, we are not living our life, we are sleeping it.

In America, Rousseauism has turned Freud’s conflict-based psychoanalysis into weepy hand-holding. Contemporary liberalism is untruthful about cosmic realities. Therapy, defining anger and hostility in merely personal terms, seeks to cure what was never a problem before Rousseau. Mediterranean, as well as African-American, culture has a lavish system of language and gesture to channel and express negative emotion. Rousseauists who take the Utopian view of personality are always distressed or depressed over world outbreaks of violence and anarchy. But because, as a Sadean, I believe history is in nature and of it, I tend to be far more cheerful and optimistic than my liberal friends. Despite crime’s omnipresence, things work in society, because biology compels it. Order eventually restores itself, by psychic equilibrium. Films like Seven Samurai (1954) and Two Women (1961) accurately show the breakdown of social controls as a regression to animal-like squalor.

often feel like I’m regressing. He doesn’t turn the radio down like I ask him to, so I decide that means he doesn’t care about me and I spend the rest of the day strangled and stupefied by the emotions from just this one slight. I’ll

Basic misunderstandings about DID encountered in the therapeuric community include the following; • The expectation that all clients with DID will present in a Sybil-like manner, with obvious switching and extreme changes in personality. • That therapists create DID in their clients. • That DID clients have very little control over their internal systems and can be expected to stay in the mental health systein indefinitely. • That alter personalities, especially child alters, are simply regressive states associated with anxiety or that switching represents a psychotic episode.

But a predominantly scientific and technological education, such as is the usual thing nowadays, can also bring about a spiritual regression and a considerable increase of psychic dissociation. With hygiene and prosperity alone a man is still far from health, otherwise the most enlightened and most comfortably off among us would be the healthiest. But in regard to neuroses that is not the case at all, quite the contrary. Loss of roots and lack of tradition neuroticize the masses and prepare them for collective hysteria. Collective hysteria calls for collective therapy, which consists in abolition of liberty and terrorization. Where rationalistic materialism holds sway, states tend to develop less into prisons than into lunatic asylums.

The problems which the integration of the unconscious sets modern doctors and psychologists can only be solved along the lines traced out by history, and the upshot will be a new assimilation of the traditional myth. This, however, presupposes the continuity of historical development. Naturally the present tendency to destroy all tradition or render it unconscious could interrupt the normal process of development for several hundred years and substitute an interlude of barbarism. Wherever the Marxist utopia prevails, this has already happened. But a predominantly scientific and technological education, such as is the usual thing nowadays, can also bring about a spiritual regression and a considerable increase of psychic dissociation. With hygiene and prosperity alone a man is still far from health, otherwise the most enlightened and most comfortably off among us would be the healthiest. But in regard to neuroses that is not the case at all, quite the contrary. Loss of roots and lack of tradition neuroticize the masses and prepare them for collective hysteria. Collective hysteria calls for collective therapy, which consists in abolition of liberty and terrorization. Where rationalistic materialism holds sway, states tend to develop less into prisons than into lunatic asylums.

One year later the society claimed victory in another case which again did not fit within the parameters of the syndrome, nor did the court find on the issue. Fiona Reay, a 33 year old care assistant, accused her father of systematic sexual abuse during her childhood. The facts of her childhood were not in dispute: she had run away from home on a number of occasions and there was evidence that she had never been enrolled in secondary school. Her father said it was because she was ‘young and stupid’. He had physically assaulted Fiona on a number of occasions, one of which occurred when she was sixteen. The police had been called to the house by her boyfriend; after he had dropped her home, he heard her screaming as her father beat her with a dog chain. As before there was no evidence of repression of memory in this case. Fiona Reay had been telling the same story to different health professionals for years. Her medical records document her consistent reference to family problems from the age of 14. She finally made a clear statement in 1982 when she asked a gynaecologist if her need for a hysterectomy could be related to the fact that she had been sexually abused by her father. Five years later she was admitted to psychiatric hospital stating that one of the precipitant factors causing her breakdown had been an unexpected visit from her father. She found him stroking her daughter. There had been no therapy, no regression and no hypnosis prior to the allegations being made public. The jury took 27 minutes to find Fiona Reay’s father not guilty of rape and indecent assault. As before, the court did not hear evidence from expert witnesses stating that Fiona was suffering from false memory syndrome. The only suggestion of this was by the defence counsel, Toby Hed­worth. In his closing remarks he referred to the ‘worrying phenomenon of people coming to believe in phantom memories’. The next case which was claimed as a triumph for false memory was heard in March 1995. A father was aquitted of raping his daughter. The claims of the BFMS followed the familiar pattern of not fitting within the parameters of false memory at all. The daughter made the allegations to staff members whom she had befriended during her stay in psychiatric hospital. As before there was no evidence of memory repression or recovery during therapy and again the case failed due to lack of corrobo­rating evidence. Yet the society picked up on the defence solicitor’s statements that the daughter was a prone to ‘fantasise’ about sexual matters and had been sexually promiscuous with other patients in the hospital. ~ Trouble and Strife, Issues 37-43

Should you operate upon your clients as objects, you risk reducing them to less than human. Following the culture of appropriation and mastery your clients become a kind of extension of yourself, of your ego. In the appropriation and objectification mode, your clients’ well-being and success in treatment reflect well upon you. You “did” something to them, you made them well. You acted upon them and can take the credit for successful therapy or treatment. Conversely, if your clients flounder or regress, that reflects poorly on you. On this side of things the culture of appropriation and mastery says that you are not doing enough. You are not exerting enough influence, technique or therapeutic force. What anxiety this can breed for some clinicians! DBT offers a framework and tools for a treatment that allows clients to retain their full humanity. Through the practice of mindfulness, you can learn to cultivate a fuller presence to the moments of your life, and even with your clients and your work with them. This presence potentiates an encounter between two irreducible human beings, meeting professionally, of course, and meeting humanly. The dialectical framework, which embraces contradictions and gives you a way of seeing that life is pregnant with creative tensions, allows for your discovery of your limits and possibilities, gives you a way of seeing the dynamic nature of reality that is anything but sitting still; shows you that your identity grows from relationship with others, including those you help, that you are an irreducible human being encountering other irreducible human beings who exert influence upon you, even as you exert your own upon them. Even without clinical contrivance.

Draw a floor plan of the house you lived in as a child, including all the floors.

Are vegetarian diets an effective alternative, or complement, to drugs and surgery? Although studies designed to answer this question are limited in number and small in size, their results are encouraging. In 1990, Dr. Dean Ornish demonstrated that a very low-fat vegetarian diet (less than 10 per cent calories from fat) and lifestyle changes (stress management, aerobic exercise, and group therapy) could not only slow the progression of atherosclerosis, but significantly reverse it. After one year, 82 per cent of the experimental group participants experienced regression of their disease, while in the control group the disease continued to progress. The control group followed a “heart healthy” diet commonly prescribed by physicians that provided less than 30 per cent calories from fat and less than 200 milligrams of cholesterol a day. Over the next four years, people in the experimental group continued to reverse their arterial damage, while those in the control group became steadily worse and had twice as many cardiac events. In 1999, Dr. Caldwell Esselstyn reported on a twelve-year study of eleven patients following a very low-fat vegan diet, coupled with cholesterol-lowering medication. Approximately 70 per cent experienced reversal of their disease. In the eight years prior to the study, these patients experienced a total of forty-eight cardiac events, while in over a decade of the trial, only one non-compliant patient experienced an event.

Since our new-found sensitivity decrees that only the victim shall be the hero, the white American male starts bawling for victim status too. Hence the rise of cult therapies which teach that we are all the victims of our parents: that whatever our folly, venality, or outright thuggishness, we are not to be blames for it, since we come from "dysfunctional families". [...] Thus the pursuit of the Inner Child has taken over just at the moment when Americans ought to be figuring out where their Inner Adult is, and how that disregarded oldster got buried under the rubble of pop psychology and specious short-term gratification. [...] The all-pervasive claim to victimhood tops off America's long-cherished culture of therapeutics. To seem strong may only conceal a rickety scaffolding of denial, but to be vulnerable is to be invincible. Complaint gives you power - even when it's only the power of emotional bribery, of creating previously unnoticed levels of social guilt. [...] In these and a dozen other ways we create an infantilized culture of complaint, in which Big Daddy is always to blame and the expansion of rights goes on without the other half of citizenship - attachment to duties and obligations. To be infantile is a regressive way to defy the stress of corporate culture: Don't tread on me, I'm vulnerable. The emphasis is on the subjective: how we feel about things, rather than what we think or can know.

Evil manifested as confusion, fear, and disease, progressively regresses through an extensive work towards reforming thought in accordance with emotion. That is why art is the supreme therapy, capable of altering anyone.

Basic misunderstandings about DID encountered in the therapeutic community include the following: ° The expectation that all clients with DID will present in a Sybil-like manner, with obvious switching and extreme changes in personality. ° That therapists create DID in their clients. ° That DID clients have very little control over their internal systems and can be expected to stay in the mental health system indefinitely. ° That alter personalities, especially child alters, are simply regressive states associated with anxiety or that switching represents a psychotic episode. Anyone who experiences dissociation on a regular basis knows better, however. DID is not only disruptive to everyday life but is also confusing and, at times, frightening.

For all of these reasons, a shocking amount of expert research turns out to be wrong. John Ioannidis, a Greek doctor and epidemiologist, examined forty-nine studies published in three prominent medical journals.8 Each study had been cited in the medical literature at least a thousand times. Yet roughly one-third of the research was subsequently refuted by later work. (For example, some of the studies he examined promoted estrogen replacement therapy.) Dr. Ioannidis estimates that roughly half of the scientific papers published will eventually turn out to be wrong.9 His research was published in the Journal of the American Medical Association, one of the journals in which the articles he studied had appeared. This does create a certain mind-bending irony: If Dr. Ioannidis’s research is correct, then there is a good chance that his research is wrong. Regression

It is not necessary that everyone has regression therapy or visits psychics or even meditates. Those with disabling or bothersome symptoms may choose to do so. For the rest, keeping an open mind is the most important task. Realize that life is more than meets the eye. Life goes beyond our five senses. Be receptive to new knowledge and to new experiences. “Our task is to learn, to become God-like through knowledge.

It involved even more than past-life regressions, which would be difficult to apply to the general population, one by one. No, I believed it concerned the fear of death, which is the fear deep within the volcano. The fear of death, that hidden, constant fear that no amount of money or power can neutralize—this is the core. But if people knew that “life is endless; so we never die; we were never really born,” then this fear would dissolve. If they knew that they had lived countless times before and would live countless times again, how reassured they would feel. If they knew that spirits were around to help them while they were in physical state and that after death, in spiritual state, they would join these spirits, including their deceased loved ones, how comforted they would be. If they knew that guardian “angels” really did exist, how much safer they would feel. If they knew that acts of violence and injustices against people did not go unnoted, but had to be repaid in kind in other lifetimes, how much less anger and desire for vengeance they would harbor. And if indeed, “by knowledge we approach God,” of what use are material possessions, or power, when they are an end in themselves and not a means to that approach? To be greedy or power-hungry has no value whatsoever.

JD was born in Poland in 1894. When he was eighteen years old, he immigrated to the United States, where he worked in a ball-bearing factory. In August 1940, a severe form of lymphoma invaded the entire right side of his neck. He could barely open his mouth, turn his head, swallow, or sleep. In February 1941, he was referred to the Yale Medical Center for radiation therapy. After two weeks of daily radiation, he improved. But the improvement was short-lived. By August 1942, he had trouble breathing, couldn’t eat, and had lost a substantial amount of weight. On August 27 at 10 a.m., JD became the first person in history to receive a medicine to treat cancer. Every day, for ten consecutive days, he received an injection of nitrogen mustard. After the fifth dose, his tumor regressed; finally, he was able to move his head and eat. One month later, however, his tumor came back, necessitating another three-day course of nitrogen mustard; again, the response was short-lived. So, he received a six-day course, without effect. On December 1, 1942, ninety-six days after he had received his first dose of nitrogen mustard, JD died. Because this was a covert operation run by the OSRD, the phrase “nitrogen mustard” never appeared in his medical chart. Instead, doctors referred to it as “substance X.” The first paper describing nitrogen mustard’s effects on cancer wasn’t published until 1946, four years after JD was treated. On October 6, 1946, the New York Times, under the headline “War Gases Tried in Cancer Therapy,” wrote, “The possibility that deadly blister gases prepared for wartime use may aid victims of cancer will be investigated by the Army Chemical Corps’ Medical Division.” Nitrogen mustard had provided the first ray of hope in the fight against cancer. The modern age of chemotherapy had begun.

After reliving a death in an ancient lifetime, Catherine floated above her body and was drawn to the familiar spiritual light she always encountered in the in-between-lifetimes state. “They tell me there are many gods, for God is in each of us,

Many were able to rid themselves of chronic lifelong symptoms, such as specific phobias, panic attacks, recurrent nightmares, unexplained fears, obesity, repeated destructive relationships, physical pain and illness, and so on. This is not a placebo effect. Generally, these are not people who are gullible or suggestible. They remember—names, dates, geography, details. And after they remember, like Catherine, they become cured.

Perhaps even more important than the curing of specific physical and emotional symptoms is the knowledge that we do not die when our bodies do. We are immortal. We do survive physical death.

others remembered previous lives through meditation, or spontaneously while experiencing intense déjà vu feelings, or through vivid dreams, or in other ways.

Patience and timing . . . everything comes when it must come. A life cannot be rushed, cannot be worked on a schedule as so many people want it to be. We must accept what comes to us at a given time, and not ask for more. But life is endless, so we never die; we were never really born. We just pass through different phases. There is no end. Humans have many dimensions. But time is not as we see time, but rather in lessons that are learned.”1

I hadn’t thought about prom, Bailey, or that car crash in years. I’d been under the assumption that therapy had wiped it from my mind completely. The search for Lizzie was doing something to me. Causing me to regress, in a way. Bailey Shepherd was no one to me, but at the same time, she was everything. My cause and value of life forever changed by a girl buried in a labyrinth of gnarled alloy and gasoline.

From time to time, Wendell and I have discussed the ways parental relationships evolve in midlife as people shift from blaming their parents to taking full responsibility for their lives. It’s what Wendell calls “the changing of the guard.” Whereas in their younger years, people often come to therapy to understand why their parents won’t act in ways they wish, later on, people come to figure out how to manage what is. And so my question about my mother has gone from “Why can’t she change?” to “Why can’t I?” How is it, I ask Wendell, that even in my forties, I can be affected so deeply by a phone call from my mother? I’m not asking for an actual answer. Wendell doesn’t need to tell me that people regress; that you might astonish yourself with how far you’ve come, only to slip back into your old roles.