Twelve: Simon Peter

Kelpies Monument
Falkirk, Scotland

If recent research has taught us anything,” says Carol Jacobson, psychiatric social worker, “it’s that families also pay a price from bipolar disorder in the form of emotional pain, social isolation and stressed interpersonal relationships.”

Children may withdraw from the family unit, couples pull away or drift apart, individuals become isolated within their own families, she said. These situations leave scars on the family unit and affect the way family members deal with the needs, demands and often manipulations of the patient.
Husbands and wives can become overly involved or too distant, too permissive or too restrictive in an effort to gain relief from the bipolar husband’s or bipolar wife’s pathology or their own discomfort.


Jacobson offers 6 steps to prevent permanent emotional scarring:

Establish limits. Know what you are capable of giving. Don’t allow yourself to be pushed, forced, cajoled or intimidated into doing what you do not want to do. Giving more than you are willing to breeds resentment. Resentments are often then expressed inappropriately toward ourselves, the bipolar husband or wife or toward other family members.

Deal with your guilt and/or grief over your bipolar husband’s or wife’s illness. In other words, she advises, put the past to rest. Previous mistakes, angers, deficiencies cannot be changed. When you bring them up and berate yourself over them, you are left feeling helpless and angry. You cannot be reminded not to do this often enough, Jacobson says.

Forgive yourself your sins. If you don’t forgive yourself, you will continue to allow and excuse inappropriate behaviour from your bipolar husband or wife. This leaves you open to “emotional blackmail,” which is extremely dysfunctional.

Do not tolerate inappropriate behaviour. Illness is not an excuse for bad behaviour, rudeness or manipulation. If your bipolar husband or wife is uncontrollable, seek immediate treatment or hospitalization. If you’re not sure if he or she needs treatment, ask yourself if you would accept this behaviour from a non-sick family member. Far too often we excuse behaviour from a bipolar husband or wife that we would never tolerate from anyone else.

Respect a bipolar husband’s or wife’s range of emotion, as you would anyone else’s. Living together in peace requires respect. A sick spouse can get well and may have normal periods of irritability, sadness and happiness. Keep your own anxieties and concerns under control and not label behaviour “sick” because it disturbs you or brings back memories of previously ill times. Respond to today’s behaviour honestly by dealing with what you see today.

Do not become an “in home therapist.” You may often find yourself spending time and energy talking about, thinking about, planning for or around the bipolar husband or wife and his/her problems.  Don’t do this, Jacobson says. It is not healthy for you, your sick spouse or your family. The sick person has a qualified therapist or doctor. He/she needs the family to act as it would ordinarily. This teaches him/her through action and modelling what behaviours are appropriate for the greater world outside the home.

Jacobson says these 6 suggestions are easier to accomplish when you remember that you did not cause your bipolar husband’s or wife’s illness and your cannot cure their illness. But it is your choice to encourage health and responsible behaviour.

The Mists of Long Meg and her Daughters
Cumbria

Bloody good advice sourced from   Married to Mania


Originally published on 29 September 2013 12:51 PM 

Crouching Tiger, Hidden Dad

Image Credit

 

 

Recently I realised that many photos kept in my late father's photo album, are photos of when he was stationed with the RAF at Seletar, Singapore at the end of WWII until he emigrated to Fremantle Australia in January 1947.

 

 

The healing qualities of the Rain Tree or "five o'clock tree" is for those who have suffered black-magic and satanic abuse in past lives where they were mind-controlled, and as a result live in a mental prison in this life.  Heals the astral body to alleviate the shadow of terror, fear & anxiety which lurks in the consciousness.

 

 

I was mind-controlled in this life by a mother with a most destructive character defect; grandiose narcissism with a diagnosis of manic depression.  She was trapped in a cycle of morbid grief and obsession over the death of her eldest brother, when Singapore fell in February 1942.  A cycle which was fuelled by my grandmother who over-enjoyed her new identity as Mother of a Fallen Digger.

 

 

 

 

OUCH!!

 

 

Cobbers who survived incarceration in Changi would write that this uncle, who died 19 years before I was born, was fighting like a demon before he was wounded.  Does that qualify as "black magic" and "satanic abuse"?  I guess it depends on how narrow your definitions are. 

 

 

Uncle died from his wounds in a hospital a few days before Japanese troops over-ran Singapore.  He was buried in an unmarked grave and his body has never been recovered.  I do not believe his soul is restless, although the imaginings of his mother and younger sister as to how much he suffered before dying, did cast a long deep shadow over the whole family network.  Uncle was elevated and enshrined as a Christ-like figure and as far as delusions go, the religious variety is garden-variety and ever...so...very...bleeding...tedious. 

 

 

I grew up under that long deep shadow which eclipsed my British father's RAF war service experiences so badly he never got a word in, while our home became an annex of the psychiatric hospital as my mother put everything in order to orbit around her drug-taking schedule.  That they were prescription medications does not alter the reality: my mother was a junkie, a tea-drunkard and a willing mental POW to her toxic grief.

 

 

The Seven Phases to Healing model aims to heal toxic anger, rage and violence, depression and suicidal thoughts, thereby leading to empowering people who see and find themselves as victims. The model was developed from the experiences of Rosemary Wanganeen at a women's shelter when she was at her rock bottom, and the only way out was to heal, in the first instance, all her anger, rage and violence. 

 

 

 

 

 

After four decades of Singapore and its history being enmeshed with my mother's comorbid psychiatric illnesses, I am grateful for the brotherhood of Aw Boon Haw, Boon Par, Boon Leng and the simply outrageous Haw Par Villa!

 

 

 

Twelve: Jacobus Major

James the Greater

by Camillo Rusconi

1715-18

 

 

In early medieval Europe saints' cults did not simply happen: they were made. Perhaps that statement is too sweeping. I would a little refine and qualify it if we were to say that:~

 

....small-scale, local and popular cults might be transformed - if influential people were persuaded, that it was in their interests, to show devotion to one - or several - saints' shrines.

 

 

In western Francia the shrines of St. Martin at Tours, St. Denys near Paris, and St. Remigius at Rheims mattered to the Merovingians and the Carolingians in ways that the shrines of other saints did not. This was partly because the clergy who were the guardians of these shrines had taught their rulers that certain directions and forms of devotion were expected of kings who hoped to live long, father children, defeat their enemies, win land and booty, attract followers and perhaps above all be remembered and partly, because kings looked to holy protectors, saintly companions, all the more readily when these saints were, in a sense - theirs- and no one else's.

 

The cult of a saint could, thus, be influential in moulding a kingdom.

 

When in the sixth century king Leovigild made Toledo his capital city it was under royal influence that a new cult was promoted. It is clear that the cult of Sta Leocadia mattered to the later Visigothic kings, though it is hard to find words in which to say why it did so which will carry meaning and conviction to a twentieth-century understanding.

 

Being protected by Leocadia, showing reciprocal devotion for Leocadia -- more jealous protection than she showed for anyone else, more lavish devotion than anyone else could show for her -- were two sorts of activity which were inseparable from other sorts of kingly activity which took place in Toledo: legislating, striking coin, presiding over church councils, commissioning sculptors and goldsmiths to fashion wonderful works of art -- to name just some of the things we happen to know about.

 

Like many rulers of Spain before and since, Leovigild wanted to persuade his nominal subjects that Spain was one country, ruled by one king, from one place, under one law. Leocadia's was a royal cult in a royal city. She could make a king more imposing, perhaps more powerful.

 

Extract sourced from Saint James' Catapult: The Life and Times of Diego Gelmirez

of Santiago de Compostela. 

R.A. Fletcher 1984 

 

 

 

 

Bosque de robles y Asturias

 

 

 

 

 

Mercy, Mater & Me

 

Y

 

Kore

Michael MacNamara

 

 

 

Extract from book review of:

Ten Pound Poms: Australia's Invisible Migrants by A. James Hammerton, Alistair Thomson
Manchester, Manchester University Press, 2005

 

 

While confrontation with the Australian bush, and other factors in the alienation of nineteenth-century free settlers, have been examined in some detail, the particular psychology of later versions of British homesickness has not, to my knowledge, been explored in the detail that it is here. The authors' subjects often use the term 'homesickness' in a way that 'simplifies or conceals a complex experience'. It is considered by many to be a condition afflicting women much more than men, and is indeed most often reported by women.

 

 

Yet Hammerton and Thomson detect a 'hidden form of male homesickness'. They find abundant clues for this in the testimonies of wives and children who have observed the 'emotional and physical breakdown of their menfolk' (p. 289). These testimonies contribute to a general undermining of any simplistic model of homesickness, which explains it as something that passes or is grown out of. Instead, Ten Pound Poms contends that it is a condition that often returns and is deeply connected to the way that life is experienced in the present

 

.

The discussion of hope, loneliness and disappointment that this analysis of homesickness entails runs throughout the book. It begins with a detailed treatment of emigration: the official, popular and personally delivered messages that fed the imaginations of those who saw Australia as a place to make a new life. Poverty, the effects of war and the breakdown of family relationships in England were all reasons to escape. Sunshine, better wages and the possibility of adventure were inspirations to take the long journey to Australia. The experience of leaving loved ones is explored, as are the complex ways in which emigration decisions were arrived at and the difficulty of communicating these decisions to those who would be left behind. The physical wrench or the energised and excited anticipation, which characterise the feelings associated with travel out of villages and cities on trains and then boats, is described. A fascinating analysis of transitional identities follows as the authors' interview material and written sources reveal long boat journeys made sense of through the images and stories of Empire, particularly as liners docked in the ports of Egypt, Aden in the Suez and Ceylon.

 

 

 

Round House

Fremantle WA

1830

 

 

In addition, the class structure that would be reconfigured in Australia is emphasised by many in their memories of this passage between two worlds. Some struggled to find 'their sort of people' aboard the ships, while others made close friendships but worried that these would not last in the face of forced dispersal by the Australian authorities once they had reached their destination. Others still enjoyed the fact that the assisted passage meant that conventional British class segregation was disrupted by the fact that agreeing to the scheme meant agreeing to eschew social distinctions expressed through graded accommodation aboard the ships.

 

 

Other testimonies speak of the strange ways in which Australians communicated: not only the way they had re-organised and re-invented the English language but also the segregation of social events along gender lines. While the authors remind us regularly that every migrant's experience was different, the text is consistently attentive to the variables shaped by gender and age. While many migration narratives featured friendship and support from Australians, the experiences of prejudice are just as apparent. The authors note that

Adjustment to a new school system, was hampered by racist taunts and bullying; indeed the ferocity of the Pommy bashing suffered by many British children in post-war Australian schools is shocking (p. 148).

 

For example, in 1964 when Ann Hawkins' children came home from their first day at school in Radcliffe, near Brisbane, one had a cut-lip and black eye. The other asked her, "What's a Pommie bastard mum?" (p. 148)

 

 

 

 

Bon Scott

original lead singer AC/DC

bronze memorial statue

Fremantle

 

 

 

The complex and often difficult process for Britons of making a new life in Australia seems incongruous considering the Australian government's commitment to coaxing as many of them to its shores as possible. It adds a fascinating dimension to understandings of Australian national identity at the time. The visit of Elizabeth II in 1954 brought hundreds of thousands of Australians flocking for a glimpse of their queen. And Australia's longest-serving Prime Minister, Robert Menzies, who was openly enamoured with the royal family and Britain, dominated this period of mass migration. It must be remembered though that many Australians had misgivings about what could be interpreted as Britain's abandonment of Australia in the Pacific during WWII. Less than two decades later, when Britain joined the common market, Australia was left to find its own trading partners and, by the late 1960s, started to rethink its White-Australia policy. All of this suggests some shifting of alliances but it could easily be argued that at this ground level, many Anglo-Celtic Australians recognised and identified strongly with a British inheritance. Yet it was also at this ground level that prejudices brewed and translated into taunts and exclusions metered out to late arrivals from 'the Motherland'.

 

 

For some immigrant Britons, these taunts compounded homesickness, financial stress and a sense of responsibility to those left behind. The authors tell us that estimated numbers of those who returned to Britain average just over 25 per cent. As early as 1954, the Australian government was anxious enough about this phenomenon to commission an official enquiry into the problem of returning immigrants. The last part of the middle section of this book looks at the experiences of those who eventually said goodbye to Australia's shores. Ten Pound Poms argues that the decision to return must be understood in the full context of life histories and that family dynamics are almost always a central component of the decision-making process. It also shows that at different ages the question of where to call 'home' raises different considerations. The young and single could often return to Britain after a few years and frame their Australian story as episode and adventure. For some who invested a substantial period of time in Australia, retirement meant a new freedom to return to Britain. For others, by this late stage, children and grandchildren had transformed Australia into home.

 

 

 

In the final section, of 'Migration, memory and identity', the authors pull back from extended first-hand accounts and offer an overview of the meaning of this migration narrative for those who belong to it, and for history. This section looks at the ways post-war British migrants to Australia have managed an 'evolving sense of belonging'. Recognising that the issue of national identity is never fixed or resolved, or shaped by one thing, Hammerton and Thomson capture some of the complexity of migrant subjectivity through their analysis of their subjects' self-representations in relation to their sense of themselves as British-Australian. 

 

 

 

 

Britannia-Ceres

 

 

The strong impression of a variety and instability of migrant identities is hardly surprising given the range of reasons for leaving Britain and for staying in Australia. This chapter places the experiences of 'Ten Pound Poms' in the contemporary social and political landscape. It helps us to see the importance of migration history for an understanding of what it means to be Australian today.

Dianne Sylvan
Amused Grace
The Princess and the Sea


 

Kingdom of Rust: a deal with......

Wherever you go you will be with me
And when you do talk you'll be talking to me
But just save your words as we walk on by
With the sky full of birds and the dusk approaching

Climb the long grassy track to the top of Winter hill
Climb the real rocky track to the top, I'll see you back
I'll see you back on Winter hill

Wherever you go you will return safe
And when you will walk you'll be walking with me
But if comes the day you meet someone new
You will be with them but I'll be thinking of you

Climb the long grassy track to the top of Winter hill
Stay with me, see so far at the top, I'll see you back
I'll see you back on Winter hill

Well, she travels far and we stay apart
But she crossed her heart on Winter hill

Climb the long grassy track to the top
We can't turn back, oh

Climb the real rocky track to the top of Winter hill
See you back on Winter hill

Songwriters
Goodwin, Jimi / Williams, Jez / Williams, Andy

Two volumes of a book about Winter Hill have now been written and are available free on the Internet. A third Volume is currently being written and will be available just as soon as it's been completed - if it ever get's finished!.

Originally published 27 September 2013 12:01pm PST

Tales from the Ban-Sidthe

Flannan Isles Lighthouse

Friday 1 June 2012

He came to dwell in the lighthouse the year of the Bracken Frost.  The great light no longer shone, had not blinked its welcome wink for many seasons. Not since the men found safer routes in the sky and over the land.  The keeper’s dwelling, lonesome for the play and laughter of children, sagged with sorrow; its white-washed walls wept lichen tears, and the winds howled anguish through the eaves and skittered memories around the gravestones, where no one came to lay flowers of shells anymore.

Maddox the Hermit told what he knew of this man.  We listened closely for what the Hermit does not know is smaller than a periwinkle pearl and long has he kept our secret, and long have we filled his nets and shared his solitude, although we do not understand why he chooses to live apart from his own kind.  They say he was responsible for the loss of many of his kind, yet the waves say ‘Not so’ and I, at least, think such a story is the folly of gossipmongers; the truth is far less….

.......cinematic.

Now and then, I take human form and sit in the dark rooms to watch pictures that move.

Now they talk.

I am very fond of this human amusement as sometimes one of our stories is told back through human mind and eyes and it is on those occasions that I laugh until I leak, for they get our stories so wrong..... have gotten them so wrong for so long, that my kind have no more tears.  Long long ago, before even my form took shape, the worlds had broken apart:  the Elementals split asunder and humans cloaked themselves in fur, cloth, leather and metal.  Not waiting for natural cycles to give them such coverings organically; but taking and then taking more.  Now that so much has been taken, for so long and so... devotedly.......

......... now humans try to hold back the tide. 

Saying which species is endangered and which is not. We laugh until we leak for humans are more endangered than any other species at this time. We shall survive; we always have. Our secrets are safe.

(C) Grace Darling

Rules of the Road: Known Risks

Early Sunday Morning

Edward Hopper

1930

It can be a little confusing, being a juror in a case about medical mistakes.

It's confusing to try to figure out what the rules of surgery are when you are not a surgeon. And sometimes, good lawyers (looking at the defense) , who have done this lots of times, know that if they use words that people are not used to, like "known risk of the surgery", it makes it more confusing.

That's because those of us who don't deal with surgery every day have no idea about the rules of surgery....rules that surgeons take for granted. Rules that good surgeons know very well.

If this was a car accident case, we wouldn't be so easily confused, because we all know the rules of the road. We all live with them every day.

For instance, we all know that getting run over by an inattentive driver is a risk of walking from one corner of the street to the other at a cross walk.

We all know that getting hit broadside is a known risk of driving through a green light.

We all know that sometimes other drivers carelessly drift across the centre line and hit other cars head on, and that we take a known risk of such an accident every time we drive.

We also know that we take a risk that WE might accidently run a red light, or miss a stop sign, and that too is a known risk of driving a car.

All of these things, and many more, are "known risks" of operating a motor vehicle.

Do the words "known risk" mean that we, or the other person who caused the wreck, shouldn't take personal responsibility for the harm they ~ or we~ caused?

What would you think if this were a car accident case, and a lawyer representing an inattentive driver stood up and tried to tell you that his client should be excused for drifting into the other lane because mistakes like that are just a "known risk"?

Yes, inattentive mistakes are a "known risk" of surgery too. Inattentive mistakes are a known risk of just about anything we do, but they are still mistakes.

But, just like the Rules of the Road, there are rules in surgery too. The first rule learned by every surgeon is that you have to know what you are cutting before you cut it. The first rule of surgery is to NEVER cut into a body part unless you know what it is. You don't guess about what you are cutting. You don't speculate about what you are cutting. You don't cut first and hope for the best later. If you don't know, you don't cut.

So let's not let the use of the words "known risk" confuse us, because they really don't mean anything. They don't help us decide what needs to be decided.

 

Butcher Bill
Gangs of New York

 

 

Image source

Edward Hopper: his paintings,

biography and quotes.

 

The Greatest Scam on Earth

 

Green Man

So many people do courses in order to try and find an identity.  Or to attempt to find an explanation for their experiences. ~ Christopher Wynter

Astrology is a schema that supplies descriptions and explanations of planetary placements by sign, house and the aspects planets form in relationship to each other.  It is a belief that the planets out there exert an influence on human affairs down here.


Modern natal astrology is an intellectual technique that seeks to impose upon the Earth-born native a preformed mould of how their life on earth will unfold. This technique is promoted as being more spiritual....more authentic....more more  with offering insights that will enable an individual to uncover just what it is that renders him or her unique.


The development and practice of modern astrology in all its pernicious forms is just another mask.

It is the greatest scam on earth.

Resurgam

"The Maiden"

by Sigrid Sarda

image sourced occursus

Wereldesend ~ Dark River

Wardsend in the Snow
George Proctor
Friend

Walter William Glenn

24 September 1917 - 27 September 1931

Wardsend

The lads bear me –
hefters of hammers,
muck under the nails.

Women washed me
but soap and scrub could not shift it -
I wear it with my Sunday suit.

We cross. No sound, the river
runs heavy, hot.

I am ready – know
the deafening din of the dark,
the white melt.

Poem found at

The Dark River Project

Superimposed Carousel

Every emotion is an energy stagnation resulting from an impact that happened to the body and was not released at the time. This image matrix can be stored anywhere. What you see, recall, reprocess is only a fragment and whilst you are recreating that fragment NOW, you are not able to see all of the threads, angles, perceptions.. or any  other possibilities.

The person who thinks they can use the mind (or ego repair) techniques to heal a deep physiological or psychological scar is merely picking at the scar to make it bleed, then putting a band aid over the open wound until another layer of scar tissue forms .. and the next therapist comes along and has another scratch ... and the therapist gets into the festering wound like some sort of bacteria or viral infection as they add their own shit - the impact of their own thoughts, feelings and emotions .. a little more emphasis to the impact you are doing on your self.

So, each time you go to a therapist, you have to process the impact of the previous one - remove their layer of scar tissue - before you can get to the original image.

Therapeutos (and Transpersonal Therapy) happens when the mind is recognized as the source of the original impact and allowed to take the pressure off .. very much like what happens when a tourniquet is removed from a limb, the blood begins to flow again.

First you have to recognize that the tourniquet is there and then you have to allow it to be removed. Going over what it felt like when the tourniquet was first put in place is something that can only be described by continually re-applying the tourniquet.. and the purpose of this practice is questionable in the least when you want to get the tourniquet removed.

 Every Memory is an Illusion of something that happened in the past and is a "now time" recreation of an experience based, on the image matrix of an impact you experienced and stored in the cells of the body. ...  and .. because of the time lag between the conscious and unconscious mind, your awareness and understanding and every process is going over something that your mind created in a more recent past.

Look at it this way .. if you took a series of time-lapse photographs (one after the other) of a moving object - say a flower opening - and piled all of the negatives one on top of the other and tried to take a single print from all these superimposed images, what would it look like .. ?

Hannah's Mirror

Originally published 24 September 2013 12:38 PM Pacific Standard Time

Tag. You're It!

The ontology of things ─ objects, substance, stuff are all one thing ─ raises questions about the world’s origin or original principle (arche) and its nature (physis). The Conflicting-Worlds model holds that science and religion are mutually exclusive ways of knowing. Science is one ontological perspective, a way of studying what exists and ways of being of different kinds of things. Religion provides another ontological perspective or another way of adding something to the study of what exists. Those who adopt the Same-Worlds-Model, argue that science and religion are different epistemologies not different ontologies. Probably most of those who believe in the Same-Worlds-Model believe in a Higher Power, a God, Divine Architect in some form, who created man with the capacity and responsibility to explore logic, pure mathematics and physics. I can believe what I want but I like to read from both sides of the Möbius Strip.

Image and text swiped from
Speechless

Stay. Play. Eat. Explore.

Image source

Good Night Fuel Light

Thanks to Northern Exposure,

I believe that trees can talk.

I believe that a woman can fly off a cliff like an eagle.

I believe that a bear can turn into a man, and back again.

I believe that a pregnant woman can talk to her as-yet-unborn child, face to face.

I believe that a man can be reincarnated as a dog.

I believe that a budding filmmaker and an ex-con deejay can teach a crane to dance.

I believe that a kiss can restore a man's voice.

I believe that the Devil is a sauna salesman.

I believe that one person can dream another person's dreams.

I believe that a man can hibernate like a bear.

I believe that throwing a tomato at someone can be an act of love and friendship.

I believe that a raven is as good a symbol of Christmas as Santa Claus.

I believe that a doctor can perform bypass surgery on an airplane engine.

traffic jam on the road to
lake Guevteljaevrie

I believe that water can make men and women swap gender-identities.

I believe that frozen woolly mammoths make for good eatin'.

I believe that Napoleon was not at Waterloo.

I believe in sociopathic, Yeti-like chefs;  half-brothers who find each other through dreams; running nude through the thawing winter streets.

And I believe that it is possible for a man to take a few steps into the Alaskan mist, and end up on the Staten Island Ferry.

In short, I believe in magic. So logic me no logical arguments.

-Aimee Parrott

Cathedral of Ancient Forest Flower Essences

Talkeetna
Chamber of Commerce

Talkeetna Historical Society

4:18 Northern Lights

Goethe's final words: "More light." Ever since we crawled out of that primordial slime, that's been our unifying cry, "More light." Sunlight. Torchlight. Candlelight. Neon, incandescent lights that banish the darkness from our caves to illuminate our roads, the insides of our refrigerators. Big floods for the night games at Soldier's field. Little tiny flashlights for those books we read under the covers when we're supposed to be asleep. Light is more than watts and foot-candles.

Light is metaphor. Thy word is a lamp unto my feet.

Rage, rage against the dying of the light. Lead kindly light amid the encircling gloom, lead thou me on, the night is dark and I am far from home, lead thou me on. Arise, shine, for thy light has come. Light is knowledge, light is life, light is light.

Raven Brings Light to the World
Ruth Powers - Art Quilts

Quote sourced from:
Moosechick Notes
The Northern Exposure Archive

Originally published 16 September 2013 5:39 AM Pacific Standard Time

A Coat of White Primer

Detail of a painting by Henry Cliffe, painted in 1959, shows severe cracking and interlayer cleavage in paint containing lead white and zinc white.



o Don't ever assume

Never assume you have all the answers -- all of what you are told by
the "experts" is as it is.

Never assume that what is written in the books and on the Web is a
definitive answer -- particularly for you -- because there can be no
general rule that can ever embrace all permutations and combinations
of the human DNA.

Even the best therapist (professional or otherwise) can only assist
you in resolving issues as far as you yourself allow what is buried
deep in your subconscious and unconscious to be revealed.



 o Patterns

Everything that you are experiencing now is part of a pattern -- a
manifestation of something that was set down most probably even
before you were born.

The root of your present experience may not necessarily be anything
like you think it is ..

This is particularly the case for those who think they are having
"spiritual experiences" (or kundalini awakening).

 o hidden memories and PTSD


 Another aspect of PTSD that the mind cannot address is what I've

termed "holding patterns" where  the whole structure of the body is "set" in the

memory of the body's  reaction to whatever trauma it experienced.

In no way can the mind think itself through the process of accessing or releasing this
"holding pattern"

Of course, for those who are long-time meditator's, the body can
start to let go spontaneously and all sorts of "strange things"
(experiences) can happen. Unfortunately, and many of those are labelled
"kundalini awakening" -- which they are not!

  ~exhumed from anunda-Lifestreams discussion forum, Yahoo groups

Recapitulating The Merovingian

Acknowledge and accept yourself without any condition/s.


Understand the condition/s you place on yourself ~ how you style self-acceptance ~ is part of the pattern of seeing yourself which you were taught by all who contributed directly and indirectly, real and imagined, to the perpetuation of the psychic/mental/physical/psychological injury you believe you sustained.


Very real adaptations have taken place in your body on the bio physiological level.  The events and incidents and their "knock-on effects", created those adaptations in your body, which will most likely repeat and follow a specific pattern that will feel familiar; it being the only outlet.


Even the idea that you "have worked through and processed what happened" is part of the pattern.


What happens is, you move into a "refreshed" phase of the cycle, a new aspect which has not previously been threshed out; and it will come around for as long as is necessary for your body to clear itself of the residue and redress the originating causative injury ~ without you imposing a psychospiritual "shamanic" core energetic ortho-bionic yada yada yada pathology upon it.


Good luck with applying that last sentence..........


Hold out for the green pill.

Adult survivors of child abuse often feel a deep sense of isolation. If this is how you’re feeling, you are not alone.

 

Healing from child abuse can be a winding path, once described as a "spiral - a repeated traversing of the issues, layer by layer, piece by piece, sorting and resorting, until the toxicity of the abusive experiences has been released." (Baringer 1992)

 

Red Brylcreem, Blue Brylcreem

I am not going to question your opinions. I am not going to meddle with your belief. I am not going to dictate to you mine. All that I say is, examine, inquire. Look into the nature of things. Search out the grounds of your opinions, the for and the against. Know why you believe, understand what you believe, and possess a reason for the faith that is in you. ~ Fanny Wright


 

Excuse me, your Grandfather has escaped from the Aged Care Facility again!

Lacey things, the wife is missing.
Didn't ask, for her permission
I'm wearing her clothes,
her silk panty hose.
Walking around in women's underwear.

In the store, there's a teddy.
With little straps, like spagetti.
It holds me so tight,
like handcuffs at night.
Walking around in womens underwear

Sean Connery
The Wind and the Lion

In the office there's a guy named Melvin.
He pretends that I am Murphy Brown.
He'll say "Are you ready?"
I'll say, "Woah man! Lets wait until the wife is out of town."

Later on, if you wanna,
We can dress, like Madonna.
Put on some eye shade, and join the parade.
Walking around in women's underwear.

Lacey things, missing.
Didn't ask, permission.
Wearing her clothes, silk panty hose.
Walking around in women's underwear.
Walking around in women's underwear.
Walking around in women's underwear......"

lyrics by Bob Rivers, sung to the tune of Walking in a Winter Wonderland

Bram Nicholson's Audition Performance

youtube

Charles Bradlaugh: A Man For All Reasons

Till the Future dares
     Forget the Past, his fate and fame shall be
     An echo and a light unto eternity.

Mr. Bradlaugh was naturally irritable, but the irritability was only on the surface. The waves were easily raised, but there was plenty of quiet sea beneath. Though giants are often phlegmatic, his big frame embedded highly-strung nerves. When he was put out he could storm, and he was misunderstood by those who took the mood for the man. Had they seen him in the melting mood they would have learnt that Charles Bradlaugh was a more composite personality than they imagined.

   
During the last year or two of his life he underwent a wonderful softening. A beautiful Indian-summer light rested upon him. He was like a granite rock, which the sweet grass has overgrown, and from whose crevices peep lovely wild flowers.

 

Source:

Reminiscences  of Charles Bradlaugh

by

G.W. Foote

 

 

Her Serene Highness

Grace Patricia Kelly

12 November 1929 – 14 September 1982

Wedding April 1956

 

 

 

 “I have to choose simple clothes because when I wear anything dramatic I seem to get lost.”

 

 

The Modern Woman's Survival Guide

 

 

 

 

 

With Fullness the Goddess Gula from her Dwelling Cometh Forth..........

 

Comes Gula

to live in this beautiful home.

Come with warm feelings of friendship

Bring your intelligence

Your energy and your passion

To join us with your goodwill.

 

Burn brightly at my hearth

Burn always in my soul

You are welcome here

 

I remember you....

Mesopotamia's goddess of healing par excellence was Gula, patron of physicians, whose name, actually a title, means "The Great One" (Black and Green 2003:101). Obviously the epithet displaced the original and now-lost divine name. She was also known as "Great Mother," "Mother Gula," and "Lady of Life." Gula was much invoked in healing rituals and incantations, by which those who were ill begged her assistance. They also used prayer-letters. Honoured in hymns, she was sometimes invoked in law codes and treaties.


Her main cult center was Isin, where she was identified with Nin-Isina, and resided in the great healing temple E-gal-makh "Exalted Palace" (George 1993: 88 #318). She also had temples in most other cities, with three at Babylon!


One document identifies a dog running about as "a messenger" from Gula.......