“It’s Divine Being’s life, but Its timeless gift to me
We all suffer, and so can’t help but cause suffering in others.
In that sense, we have only two responses possible to suffering of all kinds, upon which most psychospiritual modalities are based: association or dissociation.
We can try to control, pave over, see as irrational, philosophize about, perspectivize, use medications to repress, or otherwise find a way to dissociate or avoid feeling the depths of our inner pain so we can get on with whatever life goals or lifestyle elements we don’t want disturbed by troublesome emotive content. Almost all spiritual teachers also employ some version of this dissociative track, and support dealing with any personal suffering in the context of emotivity as merely a sub-version of thought and thus deign to simply acknowledge it on the way to be transcended later as illusional or pre-scripted detritus impeding our way to Spirit, Oneness, or enlightenment.
The other choice is to confront, embrace, go deeper into, and work through our emotive pain by associating fully with it. But it is offered that we’ve not been given effective means either by spiritual or psychological paradigms to fully and productively associate with inner pain at the level of unconscious emotive source. Associating too deeply with our suffering too often risks ruptures in the worlds of our relationships and work. Instead, we’ve been given more oblique options with coping mechanisms, behavioral modifications, cognitive-based strategic dissociative techniques and goals, or associational venting mechanisms for the conscious versions of our emotive conflict.
In that vein, Emotive Body Enlivenment is a rigorous spiritual practice for the Enlivenment of the human emotive body in the same way buddhistic nondual practice addresses enlightenment of the mental body. And even though it directly confronts the shadow of the human psyche and redefines the criteria for emotive maturity, EBE is not psychotherapy. Its dharma cannot be compared to psychotherapeutic modalities because of the radical difference in EBE’s overall paradigm out of which its practices arise, its specific emotive body healing processes, and how it allows a far more direct access to existential-level unconscious emotive landscapes that open out to spiritual realities. That domain is comprised of very real and dynamic subpersonalities whose shapes and textures go far beyond other commonly known inner child, voice dialogue, or subself-based therapies and interventions.
EBE thus offers a means to actually process familial, cultural, societal, and spiritual conditioning, the deeper soil within which our suffering is incubated, in as many domains of human life we are willing and able to explore. As such, EBE addresses the context and content of human suffering by looking at our attachments to all aspects of life as addictions, including spiritual seeking, until dharmically proven otherwise.
In that way, EBE sees our suffering in all the outer ways we experience our global dissonances, greeds, and inhumanities as the result of not having been given good direction how to heal our inner suffering individually, and that lack accumulates and spills over into our collective experience. It is offered that our suffering is not because we don’t smile over it and act happy enough, see suffering as only a product of attachemnt ot an illusory self, or don’t seek enough of the Light or Love inherent to life offered by other spiritualized paths. It is by consciously and proactovely seeking what EBE calls the Dance of the Dark, an inevitable and unavoidable component of being that must be inhabited and embraced, not avoided, to be able to maturely do any real Dance of the Light. Doing so liberates us from being victims of life and instead become its heart-centered author.
EBE is designed for that smaller percentage of us able and willing to create mini-versions of a dark night of the soul in ways that allows us to more able integrate it into our lives in segments rather than necessarily collapse it entire. Such people also intuit that our outer suffering globally is just the overflow spillage of all of our inner versions of personal suffering and want to heal from inner-to-outer, not only to serve the highest good in themselves, but to serve the highest good of all in a world where we are all connected. To do so is to fight for our very souls, the soulful Light forever burning within us but buried under the non-unfolded maze of hidden suffering.
So instead of seeking that Light of Love in outer systems, EBE will help anyone who wishes to seek it first within them beneath the unhealed castle walls of our hidden suffering. And in that way, the Light and Love inherent to the outer Wholon Ocean of Being within which we all swim at all times will have a way to naturally and effortlessly link to the emergent inner Light and Love of our own personal holon soulful being, then allowed top-to-bottom and inner-to-outer aeration because the hidden wounded blockages in the being have been washed away.
EBE is thus not for someone in immediate crisis looking for relief, for which there are ample and effective interventions available, or for the majority of us who are served well by standard and alternative psychospiritual approaches. But for a minority who may have encountered limits or lack of effectiveness in traditional psychological or spiritual practices, EBE is a long-term effort to gently create manageable mini-crises of identity that undermine one’s sense of strategic self and inauthentic self-image, and in that way molting away some aspects of our world that may mask one’s most authentic being. To be able to bear this, one must be willing to both lose things dear to them and remain with them in service of processing the issues, which only a small percentage of us are ready to do.
EBE also offers that the core of wounding from childhood is not caused by the content of conscious repressed traumas, neglect, or abuse behaviors, but by the context of how such trauma or neglect makes us unconsciously feel about ourselves. Specifically, EBE offers that our actual wounding is sourced by our inability to emotively digest the pain of not having been able to feel our family-of-origin caregivers feel what we were feeling, while we were feeling it, and why we were feeling it as a constant emotive-based gestalt of childhood, in response to our family, societal, or cultural environmental elements.
In sum, EBE is undergirded by seven fundamental components:
• An entirely new paradigm of the human condition based on the primacy of our emotive body over our willful, mental and physical bodies as that which makes us essentially human.
• An accurate map of the universal architecture of the human emotive body.
• A realization that we are all ultimately responsible for the content of our unconscious, needed to drive one’s inquiry into that landscape against the grain of our strategic Protector version of self, and how what we call karma is based far more in unhealed unconscious emotivity than on behavior.
• A self-to-self differentiation process based on a universal model of psychopathogenesis and a new way of looking at how intimate relatedness actually moves at the unconscious level of the partners. Without a clear understanding of how emotional congestion is formed, is unconsciously stored, and expressed overtly or surreptitiously in our adult lives, disembedment from our inner and mostly unconscious inner painful fixations is limited.
• A recognition of our inauthentic strategic selfhood. By default, our present personality patterns are intrinsically strategic, possessed of both conscious and unconscious agendae to maximize approval and acceptance and minimize rejection and disapproval from others. Only deconstruction of our default strategic Protector version of self allows emergence of our authentic selfhood, and with it, true recovery from our family-of-origin sources of emotive woundings. As such, EBE offers that current psychotherapeutic models do not recognize that historically it has always been the strategic Protector self who both designs and undergoes psychotherapy, limiting a deeper healing.
• A means of accessing, processing, and healing existential level emotive wounding beneath the mental body. Our deepest despair and self-disconnect abides in us at pre-verbal, pre-mental levels of rawer emotive states, wherein reality itself was rendered unsafe by lack of energetic emotive bonding with caregivers. Without a proactive means to access this level of wounding, fuller healing is limited because both mental body and willful bodies are utilized as resistant buffers against its experience.
• Establishment of a true emotive body-based energetic connect with self-authority facilitator supporting one’s emotional growth process. Only when a facilitant and their subpersonas can consistently feel their facilitator feel what they are feeling, while they are feeling it, and why they are feeling it, not just know, empathize, or sympathize with what they feel, a completely different facilitator/facilitant interface than offered by traditional psychological teachings, will there be emoto-energetic ground allowing undigested and unconscious existential emotive congestion to heal.
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