You are the orchestrator of your own life.
Likewise, you are the conductor to your healing.
I come equipped with some sheet music for guidance and an array of instruments to choose from.
From here, we create the movement towards transition.

Content

  Mind/Body Health: The effects of Traumatic Stress

   A Brief Description of EMDR Therapy

   Spiritual Emergence Defined

   Book Review of: The Ultimate Journey: Consciousness and the Mystery of Death

   Non-Ordinary States of Consciousness in Healing and Health: The work and techniques of Stanislov Grof

   What is Holotropic Breathwork?

Mind/Body Health: The Effects of Traumatic Stress
What is a Traumatic Stress Reaction?

People who experience or witness horrible events such as school shootings, combat, rape, torture, natural disasters, accidents or other things in which their physical safety and life -- or the safety and life of others -- was in danger have experienced a traumatic stress. People who are repeatedly exposed to life or death situations, such as EMT and rescue squad workers, police officers, fire fighters and medical personnel on burn wards or trauma units where stress levels and mortality rates are high also witness trauma. Anyone who has experienced these things has experienced a shock and, even if all ultimately escape danger, the people who lived through the event may feel like life “just isn’t the same anymore.” People may experience a variety of reactions, many of which are understandable in the context of experiencing or witnessing traumatic events such as the hurricanes. Experiencing physical or emotional symptoms in response to a traumatic event is normal and is called a traumatic stress reaction.

Physical Symptoms of Traumatic Stress
Anyone affected by the hurricanes or other traumatic stress may experience:

· Fatigue
· Being easily startled
· Headaches
· Sweating
· Gastro-intestinal problems

Emotional Symptoms of Traumatic Stress
Those affected by traumatic stress may feel:

· Fear
· Anger
· Guilt
· Anxiety
· Reduced awareness
· Feeling like you are numb or not part of the world
· Helplessness
· Hopelessness

What is PTSD?

PTSD stands for Post Traumatic Stress Disorder. This is similar to a stress reaction and, in fact, many people who have experienced a traumatic event do develop PTSD. Those with PTSD may experience many of the same emotional and physical symptoms as those with a traumatic stress reaction. Those with PTSD, however, experience trauma along with intense fear, helplessness or horror and then develop intrusive symptoms (such as flashbacks or nightmares). Their symptoms will last more than a month and get in the way of normal life.

Traumatic stress is not uncommon. In fact:

· About 70 % of U.S. adults have experienced a severe traumatic event at least once in their life and one out of five go on to develop symptoms of PTSD
· Approximately 8% of all adults have suffered from PTSD at any one time
· If you include children and teens, an estimated 5% of all Americans will develop PTSD during their lifetime or more than 13 million people
· About one in 10 women will develop PTSD symptoms during their lifetime or double the rate for men because they are much more likely to be victims of domestic violence, rape or abuse.
· Almost 17% of men and 13% of women have experienced more than three traumatic events during their life.

The Mind/Body Connection

Suffering traumatic stress can affect your emotions as well as your body and the two are so connected that it can be hard to tell the difference. For instance, traumatic stress can cause you to lose concentration, forget things, or have trouble sleeping. It may be difficult to determine on your own whether these symptoms are because you do not feel well physically or because you are still upset. Traumatic stress also can lead you to eat in unhealthy ways or to eat foods that are not healthy, and those eating patterns can affect how you sleep or how your stomach feels. Stress can cause headaches, but the pain from the headaches can also make your stress worsen.

Because the body and the mind work in concert, traumatic stress can cause a cycle that makes it seem like the body and mind are working against one another, worsening symptoms like pain and fatigue.

Coping with Traumatic Stress
There are things you can do to help yourself if you have suffered traumatic stress as a result of an event such as a school shooting.

- Give yourself time to heal. Anticipate that this will be a difficult time in your life. Allow yourself to mourn the losses you have experienced. Try to be patient with changes in your emotional state.
- Ask for support from people who care about you and who will listen and empathize with your situation. But keep in mind that your typical support system may be weakened if those who are close to you also have experienced or witnessed the trauma.
- Communicate your experience in whatever ways feel comfortable to you - such as by talking with family or close friends, or keeping a diary.
- Find out about local support groups that often are available such as for those who have suffered from natural disasters. These can be especially helpful for people with limited personal support systems.
- Try to find groups led by appropriately trained and experienced professionals such as psychologists. Group discussion can help people realize that other individuals in the same circumstances often have similar reactions and emotions.
- Engage in healthy behaviors to enhance your ability to cope with excessive stress. Eat well-balanced meals and get plenty of rest. If you experience ongoing difficulties with sleep, you may be able to find some relief through relaxation techniques. Avoid alcohol and drugs.
- Establish or reestablish routines such as eating meals at regular times and following an exercise program. This can be especially important when the normal routines of daily life are disrupted. Even if you are in a shelter and unable to return home, establish routines that can bring comfort. Take some time off from the demands of daily life by pursuing hobbies or other enjoyable activities.
- Help those you can. Helping others, even during your own time of distress, can give you a sense of control and can make you feel better about yourself.
- Avoid major life decisions such as switching careers or jobs if possible because these activities tend to be highly stressful.

When Should I Seek Professional Help?
Many people are able to cope effectively with the emotional and physical demands brought about by a natural disaster by using their own support systems. It is not unusual, however, to find that serious problems persist and continue to interfere with daily living. For example, some may feel overwhelming nervousness or lingering sadness that adversely affects job performance and interpersonal relationships.

Individuals with prolonged reactions that disrupt their daily functioning should consult with a trained and experienced mental health professional. Psychologists and other appropriate mental health providers help educate people about common responses to extreme stress. These professionals work with individuals affected by trauma to help them find constructive ways of dealing with the emotional impact.

With children, continual and aggressive emotional outbursts, serious problems at school, preoccupation with the traumatic event, continued and extreme withdrawal, and other signs of intense anxiety or emotional difficulties all point to the need for professional assistance. A qualified mental health professional such as a psychologist can help such children and their parents understand and deal with thoughts, feelings and behaviors that result from trauma.

APA is grateful to Paul J. Rosch, M.D.. President, The American Institute of Stress, for his help in developing this fact sheet.

A Brief Description of EMDR Therapy

8 PHASES OF TREATMENT

The amount of time the complete treatment will take depends upon the history of the client. Complete treatment of the targets involves a three pronged protocol (1-past memories, 2-present disturbance, 3-future actions), and are needed to alleviate the symptoms and address the complete clinical picture. The goal of EMDR therapy is to process completely the experiences that are causing problems, and to include new ones that are needed for full health. "Processing" does not mean talking about it. "Processing" means setting up a learning state that will allow experiences that are causing problems to be "digested" and stored appropriately in your brain. That means that what is useful to you from an experience will be learned, and stored with appropriate emotions in your brain, and be able to guide you in positive ways in the future. The inappropriate emotions, beliefs, and body sensations will be discarded. Negative emotions, feelings and behaviors are generally caused by unresolved earlier experiences that are pushing you in the wrong directions. The goal of EMDR therapy is to leave you with the emotions, understanding, and perspectives that will lead to healthy and useful behaviors and interactions.

Phase 1: History and Treatment Planning
Generally takes 1-2 sessions at the beginning of therapy, and can continue throughout the therapy, especially if new problems are revealed. In the first phase of EMDR treatment, the therapist takes a thorough history of the client and develops a treatment plan. This phase will include a discussion of the specific problem that has brought him into therapy, his behaviors stemming from that problem, and his symptoms. With this information, the therapist will develop a treatment plan that defines the specific targets on which to use EMDR. These targets include the event(s) from the past that created the problem, the present situations that cause distress, and the key skills or behaviors the client needs to learn for his future well-being. One of the unusual features of EMDR is that the person seeking treatment does not have to discuss any of his disturbing memories in detail. So while some individuals are comfortable, and even prefer, giving specifics, other people may present more of a general picture or outline. When the therapist asks, for example, "What event do you remember that made you feel worthless and useless?" the person may say, "It was something my brother did to me." That is all the information the therapist needs to identify and target the event with EMDR.

Phase 2: Preparation
For most clients this will take only 1-4 sessions. For others, with a very traumatized background, or with certain diagnoses, a longer time may be necessary. Basically, your clinician will teach you some specific techniques so you can rapidly deal with any emotional disturbance that may arise. If you can do that, you are generally able to proceed to the next phase. One of the primary goals of the preparation phase is to establish a relationship of trust between the client and the therapist. While the person does not have to go into great detail about his disturbing memories, if the EMDR client does not trust his clinician, he may not accurately report what he feels and what changes he is (or isn't) experiencing during the eye movements. If he just wants to please the clinician and says he feels better when he doesn't, no therapy in the world will resolve his trauma. In any form of therapy it is best to look at the clinician as a facilitator, or guide, who needs to hear of any hurt, need, or disappointments in order to help achieve the common goal. EMDR is a great deal more than just eye movements, and the clinician needs to know when to employ any of the needed procedures to keep the processing going. During the Preparation Phase, the clinician will explain the theory of EMDR, how it is done, and what the person can expect during and after treatment. Finally, the clinician will teach the client a variety of relaxation techniques for calming himself in the face of any emotional disturbance that may arise during or after a session. Learning these tools is an important aid for anyone. The happiest people on the planet have ways of relaxing themselves and decompressing from life's inevitable, and often unsuspected, stress. One goal of EMDR therapy is to make sure that the client can take care of himself.

Phase 3: Assessment
Used to access each target in a controlled and standardized way so it can be effectively processed. Processing does not mean talking about it. See the Reprocessing sections below. The clinician identifies the aspects of the target to be processed. The first step is for the person to select a specific picture or scene from the target event (which was identified during Phase One) that best represents the memory. Then he chooses a statement that expresses a negative self-belief associated with the event. Even if he intellectually knows that the statement is false, it is important that he focus on it. These negative beliefs are actually verbalizations of the disturbing emotions that still exist. Common negative cognitions include statements such as "I am helpless," " I am worthless," " I am unlovable," " I am dirty," " I am bad," etc. The client then picks a positive self-statement that he would rather believe. This statement should incorporate an internal sense of control such as "I am worthwhile/ lovable/ a good person/ in control" or "I can succeed." Sometimes, when the primary emotion is fear, such as in the aftermath of a natural disaster, the negative cognition can be, "I am in danger" and the positive cognition can be, "I am safe now." "I am in danger" can be considered a negative cognition, because the fear is inappropriate -- it is locked in the nervous system, but the danger is actually past. The positive cognition should reflect what is actually appropriate in the present. At this point, the therapist will ask the person to estimate how true he feels his positive belief is using the 1-to-7 Validity of Cognition (VOC) scale. "1" equals "completely false," and " 7" equals "completely true." It is important to give a score that reflects how the person "feels," not " thinks." We may logically " know" that something is wrong, but we are most driven by how it " feels." Also, during the Assessment Phase, the person identifies the negative emotions (fear, anger) and physical sensations (tightness in the stomach, cold hands) he associates with the target. The client also rates the disturbance using the 0 (no disturbance)-to-10 (the worst feeling you? ve ever had) Subjective Units of Disturbance (SUD) scale.

Reprocessing
For a single trauma reprocessing is generally accomplished within 3 sessions. If it takes longer, you should see some improvement within that amount of time.
Phases One through Three lay the groundwork for the comprehensive treatment and reprocessing of the specific targeted events. Although the eye movements (or taps, or tones) are used during the following three phases, they are only one component of a complex therapy. The use of the step-by-step eight-phase approach allows the experienced, trained EMDR clinician to maximize the treatment effects for the client in a logical and standardized fashion. It also allows both the client and the clinician to monitor the progress during every treatment session.

Phase 4: Desensitization
This phase focuses on the client's disturbing emotions and sensations as they are measured by the SUDs rating. This phase deals with all of the person's responses (including other memories, insights and associations that may arise) as the targeted event changes and its disturbing elements are resolved. This phase gives the opportunity to identify and resolve similar events that may have occurred and are associated with the target. That way, a client can actually surpass her initial goals and heal beyond her expectations. During desensitization, the therapist leads the person in sets of eye movement (or other forms of stimulation) with appropriate shifts and changes of focus until his SUD-scale levels are reduced to zero (or 1 or 2 if this is more appropriate). Starting with the main target, the different associations to the memory are followed. For instance, a person may start with a horrific event and soon have other associations to it. The clinician will guide the client to a complete resolution of the target.

Phase 5: such as a 5 or 6 on the VOC scale.

Phase 6: Body scan
After the positive cognition has been strengthened and installed, the therapist will ask the person to bring the original target event to mind and see if he notices any residual tension in his body. If so, these physical sensations are then targeted for reprocessing. Evaluations of thousands of EMDR sessions indicate that there is a physical response to unresolved thoughts. This finding has been supported by independent studies of memory indicating that when a person is negatively affected by trauma, information about the traumatic event is stored in motoric (or body systems) memory, rather than narrative memory, and retains the negative emotions and physical sensations of the original event. When that information is processed, however, it can then move to narrative (or verbalizable) memory and the body sensations and negative feelings associated with it disappear. Therefore, an EMDR session is not considered successful until the client can bring up the original target without feeling any body tension. Positive self-beliefs are important, but they have to be believed on more than just an intellectual level.

Phase 7: Closure
Ends every treatment session The Closure ensures that the person leaves at the end of each session feeling better than at the beginning. If the processing of the traumatic target event is not complete in a single session, the therapist will assist the person in using a variety of self-calming techniques in order to regain a sense of equilibrium. Throughout the EMDR session, the client has been in control (for instance, he is instructed that it is okay to raise his hand in the "stop" gesture at anytime) and it is important that the client continue to feel in control outside the therapist's office. He is also briefed on what to expect between sessions (some processing may continue, some new material may arise), how to use a journal to record these experiences, and which techniques he might use on his own to help him feel more calm.

Phase 8: Reevaluation
Opens every new session At the beginning of subsequent sessions, the therapist checks to make sure that the positive results (low SUDs, high VOC, no body tension) have been maintained, identifies any new areas that need treatment, and continues reprocessing the additional targets. The Reevaluation Phase guides the clinician through the treatment plans that are needed in order to deal with the client? s problems. As with any form of good therapy, the Reevaluation Phase is vital in order to determine the success of the treatment over time. Although clients may feel relief almost immediately with EMDR, it is as important to complete the eight phases of treatment, as it is to complete an entire course of treatment with antibiotics.

PAST, PRESENT, AND FUTURE
Although EMDR may produce results more rapidly than previous forms of therapy, speed is not the issue and it is important to remember that every client has different needs. For instance, one client may take weeks to establish sufficient feelings of trust (Phase Two), while another may proceed quickly through the first six phases of treatment only to reveal, then, something even more important that needs treatment. Also, treatment is not complete until EMDR therapy has focused on the past memories that are contributing to the problem, the present situations that are disturbing, and what skills the client may need for the future. Excerpts from: F. Shapiro & M.S. Forrest (2004) EMDR: The Breakthrough Therapy for Anxiety, Stress and Trauma. New York: BasicBooks.

Spiritual Emergence Defined

The following is an extract from "The Stormy Search for the Self" by Stan and Christina Grof. They coined the phrase 'spiritual emergence' for this phenomenon, and this is one of the best books available on the topic.

"In the most general terms, spiritual emergence can be defined as the movement of a individual to a more expanded way of being that involves enhanced emotional and psychosomatic health, greater freedom of personal choices, and a sense of deeper connection with other people, nature and the cosmos. An important part of this development is an increasing awareness of the spiritual dimension in one's life and in the universal scheme of things.

Spiritual development is an innate evolutionary capacity of all human beings. It is a movement towards wholeness, the discovery of one's true potential. And it is as common and natural as birth, physical growth, and death - an integral part of our existence. For centuries, entire cultures have treated inner transformation as a necessary and desirable aspect of life. Many societies have developed sophisticated rituals and meditative practices as ways to invite and encourage spiritual growth. Humanity has stored the treasure of emotions, visions and insights involved in the process of awakening in paintings, poetry, novels and music, and in descriptions provided by mystics and prophets. Some of the most beautiful and valued contributions to the world of art and architecture celebrate the mystical realms.

For some individuals, however, the transformational journey of spiritual development becomes a "spiritual emergency", a crisis in which the changes within are so rapid and the inner states so demanding that, temporarily, these people may find it difficult to operate fully in everyday reality. In our time, these individuals are rarely treated as if they are on the edge of inner growth. Rather they are almost always viewed through the lens of disease and treated with technologies that obscure the potential benefits these experiences can offer.

In a supportive environment, and with proper understanding, these difficult states of mind can be extremely beneficial, often leading to physical and emotional healing, profound insights, creative activity and permanent personality changes for the better.

When we [the Grof's] coined the term spiritual emergency we sought to emphasize both the danger and opportunity inherent in such states. The phrase is, of course, a play on words, referring to both the crisis, or "emergency", that can accompany transformation, and to the idea of "emergence", from the Latin emergere: 'to rise' or 'to come forth'. This name thus indicates a precarious situation, but also the potential for rising to a higher state of being. The Chinese pictogram for crisis perfectly represents this idea. It is composed of two elementary signs, one of which means 'danger' and the other 'opportunity'.

The potential for spiritual emergence is an innate characteristic of human beings. The capacity for spiritual growth is as natural as the disposition of our bodies toward physical development, and spiritual rebirth is as normal a part of human life as biological birth. Like birth, spiritual emergence has been seen for centuries by many cultures as an intrinsic part of life, and, like birth, it has become pathologized in modern society. The experiences that occur during this process cover a wide spectrum of depth and intensity, from the very gentle to the overwhelming and disturbing."

Why does Spiritual Emergence happen?

It seems that at the core of this experience our Soul/Spirit is demanding recognition, healing and transformation. It is the healing crisis of the whole Being. From the core of our Being there is a cry for freedom and true expression. We are being asked to awaken to the Truth of who we are - to know ourselves. It demands we shed limiting beliefs and old ways, and strip away the illusions and false images about ourselves and life.

The wide range of triggers of spiritual emergence suggests that our readiness for inner transformation is by far the most important factor. For some people it can be very intense and frightening, for others it may be a gentle unfolding. This experience is not only confined to those engaged in regular spiritual practices, such as meditation, prayer or yoga, which are specifically designed to activate spiritual energies. It can happen to anyone at anytime.

It may begin as a sense of longing for something more, a longing that leads us to explore our inner depths or to embark upon a quest for meaning. It can also be triggered by emotional intensity or stress, physical exertion, disease, intense sexual experience, childbirth, shock or other forms of trauma, exposure to psychedelic drugs and artistic or creative practices. These are all powerful experiences that have the potential to open us fully, and open a way to the hidden depths of our psyche.

For anyone undergoing this process, the crisis is often due to the intense activation of the psyche involved. Psychological upheaval can happen as a result of the radical clearing of various old traumatic memories and imprints. The process is by its very nature potentially healing and transformative.

Forms Spiritual Emergence can take

Ego death and dark night of the soul: These states can arise as a stage in a particular spiritual practice or as a result of life circumstances that challenge one's sense of identity, self-image or status. They centre on the dissolution of the self - our inner and outer worlds - and a consequent loss of reference points.

The awakaning of Kundalini: This refers to the spiritual energy that arises from the base of the spine. Some symptoms are - tremors of energy rising up the spine; sensations of extreme hot or cold; perception of flashing lights; psychological upheaval.

Shamanic crisis: This typically involves images/sensations/dreams focused on a quest or journey to the underworld where demons or animal spirits are often encountered, culminating in experiences of death, dismemberment and annihilation before a rebirth.

Near-death experience: These experiences often involve an unusual and profound shift in the experience of reality. This usually includes an out-of-body experience and can involve profound lessons about life and universal laws.

Episodes of unitive consciousness: An experience of transcending the ordinary distinction between object and subject and experiencing ecstatic union with humanity, nature, the cosmos and God.

Crisis of psychic opening: This may involve channeling, telepathy, clairvoyance, out-of-body experiences and meaningful coincidences.

Past life experience: People can behave irrationally because they are experiencing something from the past as part of their current life, or else a person can be haunted by physical feelings and emotions that are seemingly unconnected to anything in the personal history.

Possession states: This is characterized by an uncanny sense that one's body and psyche have been invaded and are being controlled by an alien energy or entity that has personal characteristics. It can be another type of 'crisis of psychic opening'.

Alien Abduction Phenomena: Alien abduction experiences are characterized by subjectively real memories of being taken secretly and/or against one's will by apparently non-human entities, usually to a location interpreted as an alien spacecraft (i.e., a UFO).

Psychological renewal through the central archetype: This usually involves themes of death and rebirth, battles of opposing cosmic forces (eg good and evil), and a conviction of being the world saviour. If properly understood and treated as a difficult stage in a natural developmental process, spiritual emergence/emergencies can result in emotional and psychosomatic healing, deep positive changes of the personality, and the solution of many problems in life.

Going With Love by Renn Butler    

Book review of:
The Ultimate Journey:Consciousness and The Mystery of Death  
by Stanislav Grof, M.D., M.A.P.S., 2006.

   
Death and dying are the most universal and important experiences in human life, yet until the late 1960s, prominent members of Western civilization—including our medical doctors, psychiatrists, psychologists, anthropologists, and philosophers—showed an astonishing lack of interest in these crucial areas. “The only plausible explanation for this situation is massive denial of death and psychological repression of everything related to it.” So begins Stanislav Grof’s new opus on death, dying, and transcendence, The Ultimate Journey, a heartfelt review of past and present efforts to redress this serious omission in our culture.

Grof writes that our modern industrial civilization typically gives more attention to the wardrobe, makeup, and even plastic surgery for the corpse than to counseling dying individuals and their families. This is in marked contrast to preindustrial societies for whom death and dying were paramount in their worldviews and important inspiration for much of their art and architecture. For example, the shamans of many cultures—going back at least thirty thousand years—began their careers with a spontaneous or induced experience of death and rebirth. They explored, firsthand, territories of the psyche that transcend the boundaries of individual consciousness. Similarly, in the rites of passage, initiates were guided into non-ordinary or holotropic (“moving toward wholeness”) states of consciousness and had a personal experience of numinous realities that transcend biological death. In the ancient mysteries, neophytes participated in various mind-expanding processes or “technologies of the sacred” to move beyond individual consciousness and experience directly the higher transpersonal dimensions of existence. The Goddess Mysteries of Eleusis, for example, held near Athens for almost two thousand years—and which it is now virtually certain used ergot, a naturally occurring form of LSD—had as their participants many of the creative and intellectual giants of Western culture. Pythagoras, Plato, Aristotle, Epictetus, Euripedes, Sophocles, Plutarch, Pindar, Marcus Aurelius, and Cicero all attest to the life-changing power of their holotropic experiences at Eleusis or the other mystery sites.

Grof also reviews the themes of the Egyptian, Tibetan, Mayan, and medieval European Books of the Dead. These sacred texts had a dual purpose: to prepare the dying for the adventures in consciousness that follow biological demise and to guide initiates through experiences of psychospiritual death and rebirth in healing rituals. Preparation for death in these cultures was recognized as identical to spiritual practice for living. In the central theme of the book, Grof writes that the preindustrial societies recognized a basic fact of human nature that we have forgotten—that facing death in supported holotropic states opens connections with transpersonal dimensions of reality beyond death, resulting in a transcendence of the fear of dying, as well as healing of emotional and psychosomatic problems, increased vitality, and higher functioning in everyday life.

The benefits of undergoing these inner transformative experiences have now been rediscovered in modern times through powerful experiential processes such as LSD psychotherapy and Holotropic Breathwork. Grof and his colleagues conducting sessions in these modalities for the past fifty years found that individuals working through unfinished aspects of their biological birth also confront and consume their fear of death in the process. These perinatal sequences then automatically open out into experiences of spiritual rebirth, archetypal and mythological domains, and unitive ecstasy. Rather than the ultimate biological disaster and personal defeat, death represents a gateway to a fantastic cosmic panorama, a vastly freer mode of consciousness which the individual experiences as his or her own rediscovered higher nature.

People who experience death and rebirth sequences of whatever provenance automatically develop an interest in spirituality of a non-sectarian, universal, and all-encompassing nature, feelings of planetary citizenship, and a high value placed on warm human relationships. They also discover what the mystics have understood, that the representations of death in the psyche, including its substantial bardo states and hells, are, like all forms, actually empty and ultimately products of our own consciousness—a consciousness that is now recognized as essentially commensurate with the Absolute Consciousness and All There Is.

Grof further enriches this promising new picture by reviewing important developments in the fields of thanatology, scientific study of reincarnation, near-death experiences, out-of-body experiences, and messages and visits from the Beyond. Reputable published data from researchers in these fields, while by themselves cannot be considered “proof” of survival of consciousness after death, together represent a wave of compelling anomalous phenomena that have not been convincingly explained in the traditional scientific paradigms. Grof suggests that the conflict between science and spirituality was completely unnecessary and reflects a misunderstanding between different domains of reality.

In the book’s most engaging section, Grof reviews the groundbreaking work with terminal cancer patients conducted by staff at the Spring Grove Hospital in Maryland, the last federally funded research project with psychedelics in the U.S. until the modern era. Describing in detail the research design, protocols, and procedure of these sessions, as well as a number of poignant case studies, Grof recounts the dramatic and often surprising therapeutic results the Spring Grove team observed in the five categories of: alleviation of emotional suffering, physical pain and distress, fear of death and attitude toward dying, time orientation and basic hierarchy of values, and psychological condition of the survivors. He and his colleagues repeatedly witnessed an astonishing process “that closely resembled the initiation practices of the ancient mysteries of death and rebirth and often involved experiential sequences similar to those reported in the Tibetan and Egyptian Books of the Dead.” The inner experiences of these individuals gave them access to transpersonal and unitive domains of consciousness that helped them to live their final days, weeks, and months with less physical pain and fear of death, with more peace of mind, enjoyment of the present moment, and improved quality in their relationships. The accounts of these individuals’ transitions are deeply moving and represented exceptionally rewarding experiences for the caregivers. Based on this and other well-published research, Grof invites administrators, legislators, and politicians to inform themselves by reading the professional and scientific journals, rather than the questionable reports of sensation-hunting journalists. He makes a heartfelt and convincing case that we may be depriving the dying of powerful healing tools to make their transitions easier, more joyful, and more dignified.

Grof concludes The Ultimate Journey with two chapters on conscious dying graciously offered from Laura Huxley’s book This Timeless Moment. The first chapter describes the support Aldous Huxley gave to his wife Maria during her dying process: “Let go, let go. Forget the body, leave it lying here; it is of no importance now. Go forward into the light. Let yourself be carried into the light. No memories, no regrets, no looking backwards, no apprehensive thoughts about your own or anyone else’s future. Only light. Only this pure being, this love, this joy. Above all, this peace. Peace in this timeless moment, peace now, peace now…” The second chapter, “O Nobly Born!” describes his second wife Laura’s support years later during Aldous’ own death: “Light and free you let go, darling; forward and up. You are going forward and up; you are going toward the light. Willingly and consciously you are going, willingly and consciously, and you are doing this beautifully—you are going toward the light—you are going toward a greater love…You are going toward Maria’s love with my love. You are going toward a greater love than you have ever known. You are going toward the best, the greatest love, and it is easy, it is so easy, and you are doing it so beautifully.”

I recommend this book to anyone seeking to come to terms with their own or anyone else’s mortality. From its strikingly appealing cover, its presentation of humanity’s rich mythologies of death and rebirth, the reviews of consciousness research, and forty pages of brilliantly reproduced sacred frescoes, evocative tomb paintings, vivid mandalas, and precious personal photos—this book is itself an urgently needed manual for conscious dying and conscious living. It seems clear that our industrial civilization is plundering the earth to compensate for a deep unconscious fear of death and dying. Yet modern consciousness research is confirming what the shamans, mystics, and priestesses have always known. As the poet Rabindrananth Tagore realized: “Death is not extinguishing the light; it is putting out the lamp because dawn has come.”

These ideas have more to offer than just challenging the status quo. For instance they offer great insight into the potential for well-being. They lend support to transpersonal thinkers such as Abraham Maslow and the concepts of self-realisation, self-actualisation and enlightenment. More pragmatically they offer new and innovative avenues for therapeutic interventions. Grof described NOSCs with the potential for healing as ‘Holotropic states’ and used them specifically to address unresolved distress and related psychopathology. Even more challengingly, he claimed they had the potential to heal problems of a collective or global nature!

Stanislav Grof MD

Stanislav Grof was a former professor of psychiatry at Johns Hopkins University, a former chief of psychiatric research at the Maryland Psychiatric Institute, and a scholar in residence for fourteen years at the Esalen Institute. He has written many books including LSD Psychotherapy, Beyond the Brain, and The Adventure of Self-Discovery. His initial exposure to NOSCs was through his work in Prague with LSD. He continued with LSD for several years after his move to America but later explored non-drug ways of evoking the NOSC.

Grof’s studies revealed hidden domains of consciousness, which could readily be experienced and explored through the NOSC. His subjects reported re-exposure to events from their earlier life that carried particular significant. These provided insight, acceptance or the resolution of distress. Grof came to believe that NOSCs often offered the first real exposure to traumatic events and the opportunity for their resolution and integration. Modern neuroscience has developed theoretical models of trauma processing that support Grof’s position.

Other experiences reported during NOSCs are less readily explicable by reductionist models, for example, powerful energetic experiences, which offer cathartic or re-balancing benefits. Likewise Grof’s views on the centrality of birth trauma are particularly challenging to conventional thought. To a significant degree he supports the position on birth held by the psychoanalyst Otto Rank.

Grof resolutely claimed that dealing with the birth process embraced the experience of being born and also the experience of dying. He saw these experiences as a boundary between the personal and the transpersonal and proposed that birth trauma was the archetype or epitome of all subsequent traumas the human experienced throughout his / her life. Thus, dealing with birth trauma in the NOSC helped achieve a degree healing not possible with other therapies.

Beyond the process of birth, Grof discovered dimensions that went to the level he called transpersonal. His view was that the human psyche consisted of the personal realm, based on life experiences, and the transpersonal, which dealt with archetypal patterns and spiritual sources beyond one’s personal life history. Birth trauma functions as a kind of gateway between the personal and transpersonal. (In our work transpersonal / mystical domains are commonly reported by subjects).

What is Holotropic Breathwork?
From: www.holotropic.com

Holotropic Breathwork is a powerful approach to self-exploration and healing that integrates insights from modern consciousness research, anthropology, various depth psychologies, transpersonal psychology, Eastern spiritual practices, and mystical traditions of the world. The name Holotropic means literally "moving toward wholeness" (from the Greek "holos"=whole and "trepein"=moving in the direction of something).

The process itself uses very simple means: it combines accelerated breathing with evocative music in a special set and setting. With the eyes closed and lying on a mat, each person uses their own breath and the music in the room to enter a non-ordinary state of consciousness. This state activates the natural inner healing process of the individual's psyche, bringing him or her a particular set of internal experiences. With the inner healing intelligence guiding the process, the quality and content brought forth is unique to each person and for that particular time and place. While recurring themes are common, no two sessions are ever alike.

Additional elements of the process include focused energy release work and mandala drawing. Holotropic Breathwork is usually done in groups, although individual sessions are also possible. Within the groups, people work in pairs and alternate in the roles of experiencer and "sitter". The sitter's role is simply to be available to assist the breather, not to interfere or interrupt the process. The same is true for trained facilitators, who are available as helpers if necessary. 

Grof Transpersonal Training

What is Grof Transpersonal Training?

GTT is a program for experiencing and studying Holotropic Breathwork and the transpersonal perspective. It is a two-track program that can be used either to become a certified practitioner or simply to experience this practice in a more in-depth format. It is the best way to spend time with HB co-developer and one of the founders of transpersonal psychology, Stanislav Grof.  Although semi-retired, Stan still teaches at some of the modules.  The rest are led by GTT director Tav Sparks and a carefully selected teaching and facilitating staff.   Modules may also have guest faculty who are leaders in the transpersonal and related fields. Past guest teachers have included Jack Kornfield, Angeles Arrien, Andrew Harvey, Richard Tarnas, and others. 

Besides the practice and theory of HB, modules topics have included Shamanism; The Books of the Dead; Astrology; Spirituality and Addiction; Death and Dying; Gender; Modern Popular Culture; and others.  A special annual event is "Ecstatic Remembrance," the Kirtan (chanting) module led by Jai Uttal (nominated for a 2002 Grammy for his album Mondo Rama).

You will participate when you choose, in a residential setting, in groups of moderate size, for one or two six-day modules at a time. You will be with people from around the world who are excited about Holotropic Breathwork and its possibilities, and join them in going deeper into the work and your personal journey than you may have been able to in shorter workshops. And you will become connected with the larger community of HB practitioners and experiencers.

What is the format of the program?

In keeping with the HB tenet that your inner wisdom is the best guide, GTT is designed to be flexible. Once you apply and are accepted into the program, you may participate in any of the six-day modules, which are usually offered in pairs so you can take one or both. Pairs of modules are spread out through the year, and you may attend as many or as few as you wish, and at whatever time. Thus each person can participate at her or his own pace depending on one's own process, available time, and financial considerations. You do not have to become certified, and if you do, you are welcome to continue attending modules at any time (at a reduced fee).

For those who wish to become certified, there are two tracks, Educational and Practitioner. Both have the requirements of attendance at seven modules (four on required topics and three optional), and a two-week closing intensive. In addition, the training includes ten hours of consultation with a certified practitioner and 150 total hours (including those done before starting the training) of participation in HB workshops led by Stan or a certified practitioner. In addition, those wishing to become independent workshop leaders (Practitioners), must apprentice at least four times at workshops with previously certified practitioners before leading groups of their own. Practitioner certification is not guaranteed, but is at the discretion of Stan Grof and the training staff.

Who is the Grof Transpersonal Training program for?

The program is designed to work for people with various levels of interest and needs.  If you have previously tried HB, either a few or many times, and want to learn more about it while going even deeper into your personal journey, you may want to attend at least one module.  

Although many in the program are in the helping professions, it is in no way a requirement for participation, or even to become a practitioner. People with all kinds of backgrounds have come through the training, including business people, artists, academics, ministers, nurses, filmmakers, teachers, bodyworkers, writers, builders, doctors, musicians, veterinarians, attorneys, and more.

A training group generally consists of people from many countries, and of varying ages and income levels. There has been limited racial diversity, but we hope this will change. People come with widely varied interests and reasons for participating. There are all types of spiritual paths represented, and individuals in many different stages of life. Gay and straight people attend, sometimes in couples, and occasionally siblings or parents with grown children attend together. What they have in common is a passion for Holotropic Breathwork, and based on this and on taking the inner journey together, groups usually bond quickly, and deep connections are made.

Where do training events take place?

Currently, modules are held in the United States at retreat centers near Taos, New mexico and Joshua Tree, California. Internationally, training groups are currently underway in Austrailia, Denmark, and Mexico and beginning soon in Spain. A special three-year group is also offered in Germany. Past groups have completed certification in Argentina, Australia, Brazil, Germany, Italy, the Scandinavian countries and Spain.  

How does someone begin the training?

Some of the training modules do not require any previous experience with Holotropic Breathwork, or an application to the training. For those events, just contact us for registration information. If you wish to attend any of the modules on "mandatory" topics -- Practice of Holotropic Breathwork, Spiritual Emergency, or Psychopathology -- we would like to have you complete an application to the training, even if you do not plan to become a certified practitioner. The application requests that you have experienced five HB sessions in a workshop setting, either with a certified practitioner or with Stan Grof. However, if you do have some prior HB experience, but less than the five session, and wish to attend the module, please let us know as exceptions may be made. After applying and being accepted, you will regularly be sent notices for upcoming training events.