第三級：身體創傷經歷 Part K

 第三級：身體創傷經歷






第三級：身體創傷經歷 比情感創傷經歷更深層次的是身體創傷經歷

。當無法忍受的身體感覺經歷



迫使人的意識發生變化時，這些就會被鎖定在體內。身體創傷經歷之所以變得具有創傷性，是因為這個人不願意繼續經歷它，並在無意識中改變他們的存在狀態來避免它。他們選擇失去知覺。

情緒創傷也被認為是身體中不必要的感覺，但它們是通過情緒困擾產生的。身體創傷經歷是不同的，因為它們不是來自情緒，而是通常作為對身體的直接創傷。

這種創傷很難處理，因為它最初涉及意識的變化。這個人選擇讓自己有效地缺席。出於這個原因，對人的生活的影響將是相當大的，因為創傷是完全無意識的。它會對行為產生影響，這些行為對這個人來說似乎是莫名其妙的，也可能對他們周圍的人也是如此，因為它們與記憶中的事件無關。

創傷后應激障礙（PTSD）描述了這種影響，但創傷后應激障礙通常被理解為與記憶創傷有關，而身體創傷經歷則專門針對沒有意識記憶的身體創傷。這個人可能不知道他們癥狀的根源是什麼，因此可能會在某些方面感到瘋狂。這是因為根據定義，他們最初進入的意識變化是無法進入通常意識狀態的人所接近的。

在頭腦中，身體創傷會導致由於無法忍受的痛苦而強制改變存在狀態。疼痛變得如此嚴重，以至於你無法忍受成為你現在的樣子，你被迫進入另一種你不會感受到痛苦的狀態。這種疼痛幾乎總是在身體里。19

人既然進入另一種狀態，脫離身體，就不知道身體是怎麼回事;這是當時想要的效果。當疼痛的實際體驗消失時，這個人就會回到原來的意識狀態，但不記得發生了什麼。結果，這種體驗被埋葬在腦海中，成為完全抵制的東西。當然，個人是



變革的推動者;他們正在選擇這些狀態變化，否則他們不知道何時恢復到正常的意識狀態。但所做的決定並不是在有意識的層面上。

沒有與身體創傷相關的記憶會使發現和處理變得更加困難。其影響通常比其他創傷經歷更大，因為原因不為有意識的頭腦所知，並且由於對它沒有認知理解，因此無法與人協商。

與情感創傷相比，遭受身體創傷的人會無意識地表現得像在他們看來造成痛苦的人。如果他們被欺負，他們會傾向於表現得像欺淩者。或者也許這個人CTS像醫生，因為醫生是做造成如此多痛苦的事情的人，或者像他的母親一樣，因為他的母親是他認為對醫生造成的疼痛負責的人，因為她首先把他送到了醫院。

為了處理身體創傷，這個人必須進入他們在創傷開始時所處的原始觀點，並體驗他們在改變存在狀態時避免的一切。這意味著這個人必須發展有意識地將他們的狀態從一個狀態改變到另一個狀態的能力。當他們意識到實際上是他們自己改變了狀態時，整個身體創傷的問題就消失了。當你真正得到“我做到了”時，問題就來了。

整個體驗被壓抑和無意識，所以這個人一開始只有繼續的效果。他們必須在黑暗中環顧四周，尋找線索和碎片。這看起來像是處理陰影，但除了開始尋找並查看一個人發現了什麼之外，別無他法。只有當有實質性的突破時，它的價值才能真正被欣賞。



IV級：植入物 植入

物是從外部採取的態度。它們不是由於某種創傷或現有態度而做出的決定的直接結果。它們是從外部到達頭腦的整體概念。從某種意義上說，它們是一種洗腦，但並沒有那麼簡單。雖然有些資訊是針對人們的，目的是讓他們銘記在心，但其他資訊則完全是



無意中傳達的。即使是故意給出的那些也可能被接收者有不同的理解。例如，一些父母故意給孩子重複的資訊，說他們也許忘恩負義或不好，或者他們很棒，很好，希望把這些資訊印在他們的腦海裡，他們有自己的，可能是無意識的，這樣做的原因。孩子可能會也可能不會完全採取這些態度;他們很可能會以一種非常特殊的方式接受他們，基於他們與父母的經歷和其他因素。

植入物的其他實例更加隨機。一個例子可能是，一個孩子被帶到醫生那裡，醫生在孩子的聽證會上說她有問題。也許其他人重複了這個資訊。更糟糕的是，孩子可能受到麻醉劑的影響，所以資訊是潛意識的。目的實際上是説明孩子，而不是給她一些關於她有問題的資訊。但是，孩子聽到並理解她有問題的特殊情況陷入了深深的層次，並變成了一種改變行為的態度。作為一個成年人，她認為她有問題，這導致她以特定的方式行事，除非並且直到她能夠發現植入物並從它的咒語中釋放出來。在這種情況下，孩子帶著她有問題的態度四處走動，成為成年人，抓住任何可以解釋為她確實有問題的證據。她可能有點憂鬱症，誇大其詞疼痛，很容易識別她讀到的癥狀。另一方面，她可能很快就會聽到別人對她說的話的不滿，並變得怨恨，責怪別人認為她對她有“問題”。一種態度催生了各種其他

態度和行為。

這些信仰沒有任何原始事件的創傷。植入物可能會造成後來的創傷，但植入物本身可能不會附著在任何創傷上。當一個人在以後的生活中對植入物採取行動時，它可能看起來是隨機的，



我們很難看到一個人的歷史如何導致這種行為。

露西有一個非常快樂的童年，沒有重大創傷的記憶。然而，她有一個深刻的想法，她是壞人，這導致她遮罩發生在她身上的好事，並相信她是一個壞人，不會有任何好事發生。的確，這可能是一次身體創傷經歷，因為她對此沒有記憶。但是植入物對他們來說有不同的感覺。它們不會以同樣的方式停留在體內，也沒有創傷的感覺。他們更具認知能力，但仍然很強大。背叛的感覺是植入物的常見指標，因為一個人感到被背叛了，因為實際上，被欺騙了，接受了“我很壞”或“我不配過上好日子”的想法。



植入物不會卡在體內，而是停留在概念層面。它們很難根除，因為就像身體創傷一樣，它們最初來自外部，起源埋藏在潛意識中。從他們身上釋放出來的關鍵是要明白，在某些時候，為了採取任何態度，包括植入物，做出了這樣做的選擇。沒有人可以讓某人違背他們的意願思考任何事情，或者未經他們同意讓某人接受一個想法。因此，在某些時候，即使它被埋藏在一層又一層的其他想法之下，深深地扎在潛意識中，我們還是選擇接受這個想法。我們同意了。出於同樣的原因，我們也有能力決定不抱這種想法。

這個選擇點通常很難找到，而且很難相信我們在植入物中發揮了作用。正是我們在保留它們方面的投資使它們難以找到和移除。我們必須找出我們如何使用它們以及出於什麼目的來清除它們。當我們放棄對植入物的投資時，我們可以選擇不擁有它。換句話說，植入物在固定后成為我們使用的東西。我們為此責怪人們，我們現在正用它來試圖控制人們。只有當我們看到我們實際在做什麼，並清楚地標記自己的


行為和原因時，我們才能得到「一直都是我;我正在這樣做『，並且可以努力放棄它。



第五層次：存在的基本狀態 存在

的基本狀態是心靈的中心，是所有外層的基礎。這些是我們為了與他人保持聯繫而自願採取的基本態度。他們被深深地埋藏在潛意識裡。它們看起來不像是自願接受的，或者它們根本不是想法。所有態度都是自願採取的。但這些都是如此基本的態度，稱它們為存在的基本狀態更為準確。我們認為自己就是那個東西，很難將它們視為態度。

我們把我們的力量賦予這些想法，並從它們而不是我們是誰中採取行動。從一開始，我們就在無知的情況下這樣做;這是一次與他人拉近距離的嘗試，我們仍然以此為目標。瞭解有更好的方法來與他人更親近是我們康復的關鍵。一旦我們可以直接聯繫他人，我們就不需要這些存在方式。

。個人不會參與任何這些事情，除非是試圖與他人接近的一種手段。當你讓人們在不使用頭腦的這些部分的情況下可以更接近他人時，他們根本不需要頭腦。頭腦的使用不再有價值，它將不復存在。個人將撤回他對心靈形成的參與，在沒有任何關係需要的情況下。因此，儘管心靈的所有這些機械方面都是真實的，但所有康復背後的基礎是改善你與他人的關係。20

由於心智的二元結構，處於中心的四種態度中的每一種都自動地與它的對立面相遇。下面的四種態度中的每一個，以及它們的對立面，都是通過對我們身體的認同而產生的。同樣，當我們越來越從我們的態度和想法中去認同時，我們也越來越不認同身體。21



Level III: physical trauma experiences

Deeper still than emotional trauma experiences are physical trauma experiences. These get locked into the body when an experience



of an intolerable physical sensation forces a change in the person’s consciousness. The reason a physical trauma experience becomes traumatic is because the person is unwilling to continue to experience it and shifts their state of being to avoid it, unconsciously. They choose to become unconscious.

Emotional traumas are also experienced as unwanted sensations in the body, but they come about through emotional distress. Physical trauma experiences are different as they are not sourced in the emotions but usually as direct trauma to the body.

This kind of trauma is difficult to deal with because it originally involved a change in consciousness. The person chose to make themselves effectively absent. For this reason, the effect on the person’s life will be considerable because the trauma is wholly unconscious. It will have effects on behaviour that seem inexplicable to the person, and probably to those around them, because they are not associated with remembered events.

The effect is described by post-traumatic stress disorder (PTSD), but PTSD is usually understood as relating to remembered traumas while physical trauma experiences are specifically about physical traumas without conscious memories. The person may have no idea what the root of their symptoms is and may consequently feel crazy in particular respects. This is because the change in consciousness they went into originally is, by definition, not accessible to the person in their usual state of consciousness.

In the mind, a physical trauma results in an enforced change of state of being because of intolerable pain. The pain became so bad that you couldn’t stand being what it is you were being, and you are forced into another state in which you won’t feel the pain. That pain is almost always in the body.19

Since the person goes into another state and dissociates from the body, they do not know what is going on with the body; this is the desired effect at the time. When the actual experience of pain goes away, then the person comes back to the original state of consciousness but does not recall what happened. As a result, the experience is buried in the mind as something completely resisted. Of course, the individual is



the agent of change; they are choosing these changes in state or they would not know when to return to the normal conscious state. But the decisions made are not at a conscious level.

Not having a memory attached to the physical trauma makes it harder to uncover and deal with. The effects will often be greater than that of other traumatic experiences, because the cause is not known by the conscious mind and cannot be negotiated with by the person because there is no cognitive understanding of it.

More than with emotional trauma, the person with the physical trauma will unconsciously act like the person who, in their view, caused the pain. If they have been bullied, they will tend to act like the bully. Or maybe the person acts like a doctor because a doctor was the one doing the things that caused so much pain, or like his mother, because his mother was the one he regards as responsible for the pain caused by the doctor, since she sent him to the hospital in the first place.

To deal with physical trauma, the person has to get into the original viewpoint they were in at the start of the trauma and experience everything they avoided when they changed their state of being. This means the person has to develop the ability to consciously change their state from one to another. When they recognise that it was actually they, themselves, making the changes of state, then the whole problem of physical trauma dissolves. When you really get the ‘I did it’, then the problem goes.

The whole experience is suppressed and unconscious, so the person only has the effects to go on at first. They have to look around in the dark for hints and fragments. This can seem like dealing with shadows, but there is no other way than to start looking and see what a person discovers. It is only when there is a substantial breakthrough that the value of it can really be appreciated.



Level IV: implants

Implants are attitudes that have been taken on from outside. They are not lodged in the mind as a direct result of decisions made due to some kind of trauma, or from an existing attitude. They are whole concepts that arrived in the mind from outside it. In a sense they are a kind of brainwashing, but it is not as simple as that. While some messages are



aimed at people with the intention that they take them to heart, others are conveyed completely inadvertently. Even the ones deliberately given may have been understood differently by the receiver. For instance, some parents deliberately give their children repeated messages that they are, perhaps, ungrateful or bad, or that they are wonderful and good, in the hope of imprinting these messages on their minds, and they have their own, probably unconscious, reasons for doing this. The child may or may not take on these attitudes whole; they may well take them on in a very idiosyncratic way, based on their experiences with their parents and other factors.

Other instances of implants are more random. One example might be that a child is taken to the doctor and the doctor remarks in the child’s hearing that there is something wrong with her. Perhaps the message is repeated by others. Even worse, the child might be under the influence of anaesthetic, so the message goes in subliminally. The intention is actually to help the child rather than burden her with some message about something being wrong with her. But the particular circumstances in which the child heard and understood that there was something wrong with her got stuck at a deep level and became a behaviour-altering attitude. As an adult she believes there is something wrong with her and this causes her to behave in particular ways, unless and until she can uncover the implant and release herself from its spell. In this case, the child, going around with the attitude that there is something wrong with her, becoming the adult, latches on to anything that can be interpreted as evidence that there is indeed something wrong with her. She might be somewhat hypochondriac, exaggerating pains and identifying easily with symptoms she reads about. On the other hand, she might be quick to hear disapproval in what others say to her and become resentful, blaming others for seeing her as having something ‘wrong’ with her. The one attitude spawns a variety of other

attitudes and behaviours.

There is no trauma attached to these beliefs from any original event. There may be later traumas that come as a result of having the implant, but the implant itself may not be attached to any trauma. When a person acts on an implant in later life it can look random and



we struggle to see how a person’s history could have led to that kind of behaviour.

Lucy had a perfectly happy childhood and no memory of major trauma. However, she had a deep idea that she was bad and this caused her to block out good things that happened to her and go round in a state of belief that she was a bad person to whom nothing good could happen. It is true that this might be a physical trauma experience since she has no memory of it. But implants have a different feel to them. They are not lodged in the body in the same way and do not have the feel of trauma about them. They are more cognitive yet still powerful. Feelings of betrayal are common indicators of implants because a person feels betrayed at having been, effectively, tricked into taking on the idea of ‘I’m bad’ or ‘I don’t deserve a good life.’



The implant is not caught in the body but lodged at a conceptual level. They are hard to root out because, like physical trauma, they originally came from outside and the origins are buried in the subconscious. The key to release from them is to understand that, at some point, in order to take on any attitude, including implants, a choice was made to do so. No one can ever make someone think anything against their will or make someone take on an idea without their consent. So at some point, even if it is buried under layers and layers of other ideas and deeply lodged in the unconscious mind, we chose to take the idea on. We agreed to it. By the same token we also have the capacity to make the decision not to have that idea.

This point of choice will often be hard to find, and it can be difficult to believe that we have played a part in taking on an implant. It is our investment in keeping them that makes them so hard to locate and remove. We have to find out how we are using them and for what purpose in order to clear them. When we let go of the investment in having an implant, we can choose not to have it. In other words, the implant, when fixed, becomes something we use. We have blamed people for it and we are now using it as a way to try to control people. It is only when we see what we are actually doing with it and mark our


own behaviour and reasons clearly that we can get the ‘it was me all along; I am doing this’ and can work our way through to dropping it.



Level V: the basic states of being

The basic states of being are at the centre of the mind and form the foundation for all the outer layers. These are basic attitudes we took on willingly in order to stay in contact with others. They are buried so deep in the subconscious that they do not look like they could have been voluntarily taken on or that they are ideas at all. All attitudes are voluntarily adopted. But these are such fundamental attitudes that it is more accurate to call them basic states of being. We think of ourselves as that thing and find it hard to see them as attitudes.

We give our power to these ideas and act from them rather than from who we are. From the start, we did this in ignorance; it was an attempt to get closer to others and we still have this as our goal. Understanding that there is a better way to get closer to others is key to our recovery. Once we can contact others directly, we do not need these ways of being.

…the individual does not get involved with any of these things except as a means of trying to get closer to others. When you have gotten people so that they can be closer to others without the use of these parts of the mind, then they don’t need the mind at all. The use of the mind no longer has value and it will cease to exist. The individual will withdraw his involvement in the mind’s formation, in the absence of any need for it in relating. So, although all these mechanical aspects of the mind are true, the basics behind all recovery is improvement in your relationships with others.20

Due to the dualistic structure of mind, each of the four attitudes at the centre comes automatically with its opposite. Each of the four attitudes below, and their opposites, come about through identification with our bodies. Likewise, when we increasingly de-identify from our attitudes and ideas, we also identify less and less with the body.21