Tag: meditations

  • A Ritual for Times of Crisis

    While reading the New York Times‘s survey of therapists about the mental health crisis co-occurring with the COVID-19 pandemic, I could only nod my head. Even operating my own private practice I have noted the tremendous increase in demand for services beyond my capacity to meet it; the difficulty of finding therapists who are financially accessible to clients in need or even simply taking on new clients; the limits of my own capacity to meet the need; and the increased acuity in what my ongoing clients are dealing with in their own work.

    I believe the ongoing transformation our culture is undergoing will continue to demand changes of mental healthcare, both what we think of as mental healthcare and how it works. Already Telehealth is becoming a normal way of delivering care rather than an inferior and exceptional method.

    I find myself wanting to go back to basics. What is health? What is mental health? Our collective definitions of those words tend to base itself on a state of being conducive to surviving in a capitalist empire: capable of continuing to work and ideally producing children so we have future workers. On top of that foundation we lay all our dreams and fantasies of ecstatic life, a robust immune system that defeats all invaders, emotional intimacy that’s not threatening, wealth, and status with spiritual attainment.

    The thing about that is, most of those expectations come from a world we no longer inhabit. So we are in a time of thick fog, trying to follow a path once suggested to us that we can no longer see. We can hardly feel confident about what we think is coming down the path.

    From a trauma-informed perspective, all the ways that we respond to stress, confusion, and lostness are completely rational ways our system is trying to keep us going. Even the ones that feel shameful. And, as we know, those responses tend to have their own limitations. They’re about getting through the moment rather than stepping back to rethink the goal.

    We need to get lower to the ground, to feel and sense our way through, until the fog clears and we can see again.

    Since I cannot be a therapist to everyone, and you may have contacted thirty people who mostly didn’t call you back and you’ve given up on getting help, I wanted to offer you this ritual. It does not offer answers, or make everything okay, but it can support you in finding your way through.

    In this audio file, the writer Anthony Rella reads aloud the next paragraphs in this article, and then at 2:45 guides you through the ritual. You may use it if you’d like the support, or you can print out the text of this article and refer to it as needed.

    When you are in distress, overwhelmed, enraged, or at your limit—or feel yourself reaching that moment—I encourage you to take time to do this full ritual. Above is an audio recording if you want my voice to guide you through the steps, or you may print this text or copy it onto your device.

    This ritual uses the five elements of the Western tradition: Air, Earth, Water, Fire, and Spirit. I am drawing upon my own spiritual practice, traditions, and training, and offer this to you with no expectation that you commit to any particular path. If you have familiarity with this kind of work you may notice that I guide you to move counter-clockwise, which is the direction of dispersal.

    Try find a space where you can be undisturbed for twenty to thirty minutes. Turn off notifications on any devices and ask folks to leave you alone, unless they want to participate with you. You are encouraged to speak out loud with vigor if you can do that in your space, but “speaking” within your mind is okay if that’s what you need to do. I wrote this to be as accessible and simple as possible, but there is space to add more. You may, if you wish, add a representation of each element in the four directions named—a photo, a colored candle, an object that represents the element, and so forth.

    The ritual is written for one person, but if you have co-participants, here are two possibilities: you could do the ritual as written together, having your own experiences. Or, you can take turns sharing and witnessing. For example, when working with air, one person could share out loud the stories of their distress, while the other person simply witnesses—not responding with comments, suggestions, or judgments, simply being with it. Then you can switch, where the witness speaks and the speaker witnesses.

    I recommend you do the whole ritual the way I’ve presented at lease once before modifying it, but if you find any piece is inaccessible please make whatever changes are necessary. After you’ve done the whole ritual once, you may find one or two elements work well for you, and you can use them as needed.


    Begin in the center of your space. Inhale and then exhale until your breath has completely emptied out three times, imagining as you exhale that you are sinking into the ground, which receives the weight of your burdens, stress, and tension.

    Then begin square breathing: inhale for a count of four; hold for a count of four; exhale for a count of four; and then hold for a count of four. Return to this pattern of breathing throughout the ritual when you need to center or settle, but do not stress about doing it continuously, especially when speaking.

    Say:

    I who am the beauty and strength of the earth

    made skin and bone, blood and fat and muscle,

    call to those who would love and honor my need,

    and send away any who would bring me harm;

    may you find a place for your own ease.

    An image of a sunrise behind a scenic view, including a forest, a river, and snow-covered rock.

    Turn toward the east. Imagine there is a breeze blowing eastward, toward the rising sun or, if you like, another star in space. Tell the breeze your stories of distress, what burdens and bothers you, what brings you anxiety and fear. If you can, speak these out loud. Imagine the breeze carries these words from you into the light and heat of the sun.

    When you feel complete, turn toward the north. Imagine your body is a snow-covered mountain at the top of the world. Notice any tension, pain, tightness, or constriction, or unpleasant sensations. Imagine the coolness of the snow sinking in to soothe your pains, or the melting waters carrying your burdens into the earth.

    When you feel complete, turn toward the west. Invite into your awareness any emotions you are having, even if those emotions are numbness and emptiness. Imagine there is a river moving through you, and you can pour or allow these emotions to mingle and flow with the currents of that river moving toward the wide, deep, vast ocean, where there is space and room for every feeling. If it feels right, let yourself broaden and deepen to become the ocean.

    When you feel complete, turn toward the south. Imagine a fire, and notice what kind of fire you imagine. Does it feel wild, big, and uncontained? If so, keep breathing and staying with this flame until it starts to settle and gather into something more manageable. If it feels cold, sluggish, or small, imagine that your breath can kindle and strengthen its flames until it reaches a vitality that seems right to you. Imagine that you can offer the fire any burdens or beliefs you carry that feel draining, diminishing, or bring you to a sense of hopelessness. Watch as these burdens transform into living flame.

    When you feel complete, sit in the center, facing any direction. Return to the square breath. On one inhale, imagine you can breath energy and support from the earth, through your body, and then exhale it up through your head into the sky. On the next inhale, imagine you can breathe expansion and clarity from the sky, through your body, and then exhale it into the earth. Follow this pattern for three or four cycles, and then shift, breathing earth and sky energy into your belly, then breathing it out from your heart, as though sending its energy in all directions.

    Invite yourself to remember all the times you’ve helped others, been a support to them, or had the impact you wanted to have in the world. Try to notice what comes up without judgment, simply as information. Then, invite yourself to remember the times others have helped you, whether they are friends, loved ones, or strangers. Maybe some of these memories carry pain, and notice that, but try to stay with only attending to ways you’ve been helped.

    Ask yourself to think of three people you could contact today to check on, connect with, or ask for support. Keep going until you’ve come up with three names, and write them down if necessary.

    Offer gratitude to the elements in whatever way feels true to your heart, using words, gestures, breath, or even a smile. Then go and reach out to one of those three people. If they are not available, reach out to the next, and then the next.

  • Meditation – The Two Worlds

    We live in, at least, two worlds—the inner experience and the outer world. Each of us has our preference, often understood as a personality that is more introverted (inner-focused) or extroverted (outer-focused).

    I’ve seen several memes and articles about the care and feeding of the introvert and the extrovert, and we benefit from knowing our tendencies, but I find it unfortunate that we seem to view them as fixed and unchangeable personality types and not preferences we can develop.

    The inner and outer worlds are separate yet in relationship with each other. We need not defend against one to protect the other.

    This meditation helps you to find your best balanced style of attending to and interacting with your inner and outer worlds. With practice, this may help you feel more at ease with your natural social style, better able to manage stressors in the environment, and strengthen your ability to maintain your self.

    This meditation guides you through making contact with your inner experience, being present to the surrounding environment, and then being with the flow of information between the two worlds.

    Link to audio file of the Two Worlds meditation.

  • Calm and Depth

    The following meditation arose during a book group I and a colleague led discussing Brené Brown’s The Gifts of Imperfection. In her chapter on cultivating calm and stillness, she defined calm as “creating perspective and mindfulness while managing emotional reactivity.” We thought it would be helpful to include an experiential exercise, and so I developed the following meditation.

    An image of a hill, reflected very clearly in the water below. At the edge of the water are gathered some vehicles. Photo by Ivars Krutainis
    An image of a hill, reflected very clearly in the water below. At the edge of the water are gathered some vehicles. Photo by Ivars Krutainis

    As with many things, I think we often misunderstand concepts like calm, peace, stillness, and serenity as the absence of trouble. Instead, I think of all these things as emerging when we cultivate presence amidst our troubles.

    Practicing calm and finding spaciousness is empowering and allows us to see possibilities where we might have only seen our worst fears. This practice helps us to be more pragmatic.

    Some important caveats:

    • This is harder for some of us than others, and the difficulty is particularly contingent on whether we have any sense of safety or stability in life. Find it, wherever that might be, and build upon it.
    • At no point does this practice require dismissing the importance and reality of your troubles.

    Calm is a surprisingly loaded word, as it is one often said to others as an order. “Calm down!” This is rarely helpful, often expressed in a way that’s dismissive. It is exceptionally unhelpful when what one really means is “I feel uncomfortable when you do or say that and I want you to stop.”

    When we feel distressed, angry, or panicking, we instinctively want to pull others into our crisis and sometimes react very poorly to people who are able to keep themselves out of it and show calm. Yet we need that so much. It is a model and inspiration that helps us to disconnect from the panic and re-examine the conditions on the ground.

    Emotions are contagious, and as a highly anxious person can stimulate anxiety around them, so too can a calm person help bring more calm to a situation, as Brown notes in the same chapter. When you feel a need to tell others to calm down, I invite you to practice calming yourself first.

    Link to Calm and Depth for download. Please share with attribution.

  • On Discernment

    At last summer’s Many Gods West conference in Olympia, Washington, I offered a workshop on discernment. In my spiritual communities, discernment is valued highly, yet I found few descriptions of how to engage in a discernment practice. One of the benefits of discernment is its cultivation of inner authority, so it is helpful that there is no “one true way” of discerning. I wanted to offer a practice and context to help people begin or deepen their own discernment.

    This blog post is a very concise summation of my talk and includes a link to a recording of a meditation I led. If it is not clear already, I will speak of discernment as a psychospiritual practice. As you will see, I believe it is a useful practice for those who do not have a theistic or spiritual orientation. In this post, however, I will be including the spiritual dimension.

    Discernment, according to Etymonline.com, comes from Old French and Latin roots and has connotations of sifting and separation. During my talk, I defined discernment as “judging without being judgmental,” and a participant approached me and pointed out the usefulness of the sifting metaphor to clarify the meaning behind that. When panning for gold, one sifts through the ore to separate out the desired mineral. The discarded ore is not “bad,” it simply does not pertain to the desired goal.

    A discernment practice, then, cultivates our inner authority to tease apart the meaning of experience, to separate what is beneficial to our values and desires from what is not.

    An image of a series of circles that flow into each other. The "Experience" circle points to "Meaning," which points to "Action or Choice," which points to "Outcome." "Outcome" points back to "Meaning," and is linked to "Experience," as "Outcome" and "Experience" are essentially the same phenomena.
    Image Description: A series of circles that flow into each other. The “Experience” circle points to “Meaning,” which points to “Action or Choice,” which points to “Outcome.” “Outcome” points back to “Meaning,” and is linked to “Experience,” as “Outcome” and “Experience” are essentially the same phenomena.

    This image offers a conceptual model, drawing upon cognitive-behavioral models of experience and cognition, to help us discuss the practice of discernment. We all have Experiences, which are essentially neutral occurrences that of themselves do not have meaning. For example, an experience might include:

    1. Having a strange twinge in your shoulder
    2. Reading a friend’s Facebook post
    3. Having a dream in which your deity communicates with you.

    Meaning is what we understand about our Experience. This includes the pre-existing beliefs we have about ourselves and the world; our mood; the political climate; the weather; our previous interactions with others.

    1. If I’ve had that twinge in my shoulder before, for example, and then threw my back out, that might influence the Meaning I make of the shoulder-twinge. “Uh oh.”
    2. If I had a fight with my friend last night, that might shape the Meaning. “This post is about me!!!!!”
    3. If I ascribe to a religious framework that discourages people from believing that gods can communicate directly, that might form the Meaning. “This is just a strange dream, or a misleading one.”

    The Meaning we make of the Experience leads us to make a Choice or take Action.

    1. “I’d better get a massage and see if I can avoid another back issue.” or “Oh, that twinge just lasted for a second and went away, I’m going to ignore it.”
    2. “I’m going to post an angry, passive-aggressive response to this post!” or “It’s unlike my friend to be passive aggressive, I’m going to call and see if we’re cool.”
    3. “I’m going to ignore this dream.” or “Maybe my god is talking to me, I’m going to follow the dream’s suggestions.”

     

    An image of a thick mist, through which a town seems to be peeking. Photo by John Chavez.
    An image of a thick mist, through which a town seems to be peeking. Photo by John Chavez.

    Whatever Action we take (and inaction is an action), what happens next is the Outcome, which either reinforces our Meaning or challenges it.

    1. If I get the massage and still throw my back out, I might question my understanding of the shoulder twinge.
    2. If my friend tells me I’m overreacting, I might question a lot of things about my experience or the friendship.
    3. If I follow the dream guidance and have an amazing experience, I might start to believe (or believe more deeply) that my god can talk to me via dreams.

    Meaning moving into Action is where we practice Discernment. Too often we accept our premises of Meaning so rapidly that we take unconsidered or damaging actions. Alternately, we might divest our power of Meaning-making or Meaning-seeking by deferring to an outside authority.

    Meaning is a deeply Existential concept, and to break it down in a blog post would be ill-advised. To keep things simple, I look at Meaning as beginning with my personal experience—the thoughts, emotions, and sensations I have, my history and personal associations—and then widening it out to larger circles of Meaning. Wider circles include political meanings, cultural messages, spiritual beliefs, and so forth.

    St. Ignatius of Loyola, a Jesuit priest, developed a practice he called “discernment of spirits” after a long convalescence from illness. Essentially forced to spend hours with himself, Ignatius began observing the thoughts he had, and noticing that each thought engendered a feeling in his body. He began to categorize the feelings according to his own theological framework. To be very simple, some thoughts come from God and some from Satan, and he believed one could discern the origin of the thoughts by observing the quality of feeling.

    For those of us who do not subscribe to dualistic religion, this framework is not useful. I acknowledge P. Sufenus Virius Lupos of Aedicula Antinoi for noting that this dualism might negatively influence how people in other traditions view discernment. We may need to take some time to name and define the possible influences upon us so that we can practice more effective discernment, engaging in what Anomalous Thracian calls “the three Ds“: distinctions, differentiations, and definitions.

    I believe that Igntatius’s approach has merit, and have created a version inspired by his. I have included a fifteen-minute recording of the Discernment meditation. It begins by getting us deeply grounded in our bodies, and then invites us to observe our thoughts and notice the feelings they engender. In part two, I invite you to call to mind a spiritual teacher or other influential person in your life, to call their thoughts and actions to mind and observe the feelings they engender. In part three, I invite you to contact a spiritual ally and invite them to send you a message, so you can sense how that contact feels in your body.

     

     

     

  • Grounding and Expansion

    For your ease and wellness, I have recorded a guided meditation practice that I do often with clients. This meditation has been useful for people struggling with PTSD triggers, anxiety, chronic pain, and other overwhelming physical and emotional experiences.

    The meditation is not about eradicating uncomfortable experiences, rather finding our inner capacity for spaciousness and presence with discomfort, distress, and pain. When we have spaciousness and presence, much becomes possible that is not when overwhelmed.

    I recommend you use the meditation in a space where you feel safe and will not be disturbed for about ten minutes. I recommend that you practice with the full meditation the first few times when you are relatively calm—not in an urgent crisis. As you get more comfortable with this, you can very easily simplify it and draw upon it during your day.

    This is freely offered. I ask only that you share it with attribution to me, and not use it for your own profit.

    Download link to Grounding and Expansion