Sadness, like joy, anger and fear, is a normal human emotion. It is a gift from the Lord because it allows us to be conscious of who and what we love; we cannot experience love without feeling some sadness. People have noticed for millennia that going through periods of sadness or grief restores one’s mental, emotional, and spiritual balance.
However, sometimes a person is unable to manage his sadness on his own. Depression exists for many individuals, often brought on by a traumatic experience or a chemical imbalance in the brain. The medical community has helped by defining the disease of depression as a physical ailment that begins in the brain, and is felt in all parts of the body in a variety of ways.
In many cases, depression is caused when there is an interruption in either the brain’s production or reception of dopamine, the chemical that induces our feeling of joy.
There is a very real spiritual component to this ailment as well. As described in Divine Providence, “The state of the mind depends on that of the body. When the body is afflicted, the mind is as well, if only by being out of touch with the world” (142). It helps people to know that depression is a physical disease. It frees them from uselessly and harmfully blaming themselves for the ailment. It frees them to take a very wide view of what they can do to be cured. And it is quite common for depression to be cured if it can be attended to early in its appearance.
Therapists have a short, simple list of remedies for depression, although actually doing them requires more or less strength, courage and stamina depending on the severity of the illness. The list begins with physical behaviors – sleeping, eating and exercise in the right amounts in a structured routine. Then there is the mental skills – relaxation, focus, presence, attentiveness, which are grouped together as mindfulness practices. And finally, there is the spiritual component.
The spiritual component is not a physical discipline or a mental practice, although it needs to be expressed in our body and in our thought and feeling. An effective therapist will help the person identify their higher power, the Divine, God, or Lord as a loving, helpful, healing source of their life. And then the person seeks a spiritual sense of connection to their God. For instance, it is common for a person suffering depression to report that they feel forgotten by God.
The cure for depression involves all of these pieces. It is critical for there to be a stable, helpful relationship with God, a mindful way of thinking and feeling, and healthy behaviors. Each supports the other, and the cure is harder to achieve if one or more of them is not fully utilized by the person.
A typical scenario for a person is that they are traumatized by a loss. They can’t sleep, eat poorly, and don’t leave their bed, or at least their house, as much as a healthy person does. And then their thinking and feeling – the activity of their brains – is affected and they give a lot of time and energy to negative thoughts about themselves, their circumstances and the future (as distinct from sadness, anger or fear about these areas of their life). It is then that spirits associated with evil and false notions and desires are attracted to the person, and are able to attach themselves to the unconscious level of the person’s spirit.
The cure for depression can begin in any one of these aspects or as a combination. A person who has had a strong faith – a significant sense of dependence on God and appreciation of His presence in their lives – can be encouraged by a spiritual guide or therapist to be mindful of that faith, and can be instructed to use energy, thought and feeling, to create a sacred space where they can spend time in devotion. Perhaps they use Scripture, music, guided meditation or singing to bring the benefits of positive spirits into their unconscious. These spirits will restore the person’s balanced view of their life, and remind them of the inner strengths they have from their God.
A spouse or close family member can be with the person, and as they talk about the person’s thinking and feeling, they are able to reflect the function and dysfunctional patterns of thinking. The person can be alerted to the connection they maintain between negative thoughts and feelings by a person listening carefully.
A friend can take the person to, or bring in, a meal of good food, and go with them for a walk. Or if there is a form of recreation the person has loved, a companion in that activity can be encouraging.
The cure is achieved when the person’s spirit is fully engaged again in their thinking, feeling and acting. The person then not only feels connected to their God, but also to their community. They feel the fulfillment and joy of a life of usefulness, which is generated by an inner desire to love their God and do their neighbor good.
“Divine Providence has as its end in view a person’s eternal salvation, thus not their great happiness in the world, not – that is to say – wealthiness and eminence which people during their lifetime think real happiness consists in.”
According to neuroscience, the brain fully explain consciousness. Sensory impressions of what we see and hear cause electrical activity in the brain. There is evidence that when a new memory is formed, new proteins are made locally at the synapse — the connection between nerve cells — increasing the strength of the synaptic connection and reinforcing the memory. The journal Science reveals that neuroscientists have captured an image for the first time of this mechanism.
You may wonder that if memories are chemically and electrically stored in this way, does this mean that your brain is the be-all and end-all of your memory and that without your brain you would remember nothing after death? Is it true that the brain fully explains consciousness?
It would seem so. After all, many brain diseases such as Alzheimer’s, and Parkinson’s can cause memory loss, as can brain injury.
Brain a necessary but insufficient cause?
And so the human mind is often explained away as nothing more than the workings of the brain. Neuroscientist, Raymond Tallis, believes that the brain is clearly necessary for our having memories. But he also wonders if it is a sufficient explanation of the experience of remembering. He points out that the brain is a mechanism but the content of memory is not entirely contained in the mechanism of electrical impulses going along nerve fibres. He feels we need a bit more and suggests what that bit more is, no scientist knows.
The spiritual thinker might point out that the redness of something remembered or its beauty cannot just be due to what happens in the activity of matter of the brain but has something to do with a consciousness of mind that transcends matter. The brain fully explain consciousness? Well perhaps not after all.
Brain as detector or activator of mind?
Wilder Penfield was a brain surgeon. His patients frequently reported hearing hazy voices coming from some strange and unknown place when he stimulated the right temporal lobes of their exposed brains with a mild electric current. Elaborate recollections and other conscious experiences did occur at such times. However he went on to say these were either automatic, as in epileptic seizures, or felt to be caused by the surgeon’s probes. He thus concluded that direct electrical stimulation of the brain never activated the person’s mind.
A. R. Lauria, neuropsychologist, has pointed out that, for many centuries, philosophers and other scholars supposed that the brain was a detector (rather than an activator) of mind, which itself was seen as an inner, subjective state of consciousness. Like many spiritual ideas such a theory is these days seen as not amenable to scientific proof.
In a noisy room full of people having separate conversations, we may likely want to attend only, or mainly, to one specific conversation — not always the one we are participating in — without being too distracted by others. We can do this by focusing on the distinctive quality and volume of one particular person’s voice, and where the sound is coming from.
Divided attention is possible but the principle is the same – i.e. unattended input is said to receive only minimal brain processing. In other words, our noticing something and reflecting on it, is necessary to fix some experience or fact into the patterns of memory. Without interest we remember less.
And so it can be argued that personal choice is relevant to what we attend and thus remember. Yet for the scientist, everything must be determined by some measurable entity: like what is seen or heard, the chemical state of one’s brain or one’s genetic makeup. No room here for the notions of intention and free will. No need to ask the question ‘Does the brain fully explain consciousness?’ It’s a no brainer!
What Emanuel Swedenborg calls interior memory, is said to differ from natural memory in that it has to do not with naturally seen objects or symbols, but with abstract ideas like honesty, goodness, integrity. When you are reminded of such spiritual concepts your thought can be raised out of the world of sense perception.
An important part of his philosophy is that what merely enters into the understanding does not affect one’s character but only that which one makes a part of the love of one’s life. We need, however, a memory of spiritual knowledge to draw on if our personal growth is to be confirmed, sustained and built up.
In the end your destiny is all about what was true in the way you inwardly responded to life rather than by the false external memories you erect for yourself to rationalise such intentions. Swedenborg claims that how we each actually lived is a fixed internal memory found in our individual book of life. Writing in the 18th century he said:
“Man has an external or natural memory, and an internal or spiritual memory. Upon this internal memory is inscribed everything in general and in particular that he has thought, spoken and done in the world from his will, and that so completely and particularly that no detail is lacking. This memory is man’s book of life, which is opened after death and according to which he is judged.” (Swedenborg E, Divine Providence 227)
Copyright 2013 Stephen Russell-Lacy
Author of Heart, Head & Hands Swedenborg’s perspective on emotional problems
by Stanislav Grof, Suny Series in Transpersonal and Humanistic Psychology, State University of New York Press. 2000. ISBN 0 7914 4622
This book is about modern consciousness research. It is written by one of the founders of transpersonal psychology and covers his ideas regarding non-ordinary states of consciousness. His term for these is ‘holotropic’ experience which signifies ‘moving towards wholeness.’
His discussion draws on for example such fascinating human states of consciousness as past-life experiences, peak experiences, communication with spirit guides and channelling, near-death experiences, crises of shamans like witch-doctors, states of possession, and awakening of Kundalini. He also reports findings from his original research into ‘psychedelic therapy’ and ‘holotropic breathwork’.
One critic has commented ‘If more psychiatrists could be persuaded that human consciousness transcends the limitations of the physical brain and instead is but an aspect of what may best be described as ‘cosmic consciousness,’ we could not only expect treatment modalities to change, but we could also anticipate the possibility of culture-wide rethinking … about the nature of personhood.’
Grof was formerly Chief of Psychiatric Research at the Maryland Psychiatric Research Centre and Assistant Professor of Psychiatry at Johns Hopkins University School of Medicine.
He claims that many mental states that modern psychiatry considers pathological and treats with suppressive medication are instead psychospiritual crises that have a healing and transformative potential.
He worked with his wife Christina for many years inducing and supporting holotropic states of consciousness with emotionally troubled people. They used a combination of accelerated breathing, evocative music and a technique of bodywork claimed to release blocked physical and emotional energy. Grof suggests that this approach brings together and integrates various elements from ancient and aboriginal traditions, Eastern spiritual philosophies and Western depth psychology.
People vary as to how they respond to the holotropic sessions. Some remain quiet and still whilst reporting later they were having profound inner experiences. Others are agitated perhaps showing violent shaking and complex movements. One can observe a wide range of emotions. People appear to relive traumatic memories. But Grof argues this is not a case of re-traumatisation. They are no longer experiencing the event as a child. Now they can analyse and evaluate the memory with therapeutic support from a mature adult perspective.
It is claimed that the therapeutic results of holotropic breathwork have been dramatically and meaningfully connected with specific experiences in the sessions. Grof says that they have seen over the years numerous instances when participants were able to breakout of depression that had lasted several years, overcome various phobias, free themselves from irrational feelings, and radically improve their self-confidence and self-esteem.
Also observed has been the disappearance of severe psychosomatic pains such as migraine headaches. It is also claimed that this therapy leads to large improvements of physical conditions that in medical textbooks are described as organic diseases such as chronic infections.
‘In holotropic states, consciousness is changed qualitatively in a very profound and fundamental way…. We typically remain fully orientated in terms of space and time and do not completely lose touch with everyday reality. At the same time our field of consciousness is invaded from contents from other dimensions of existence in a way that can be very intense and even overwhelming. We thus experience simultaneously two very different realities, having each foot in a different world.’
He goes on to say that holotropic states are characterised by dramatic perceptual changes in all sensory areas. When we close our eyes we may see images drawn from personal history or visions portraying plants or animals, scenes from nature, or of the universe. We may be experiencing realms of archetypal beings and mythological regions. And even when we open our eyes, our perception of our surroundings can be illusively transformed by vivid projections of this unconscious material. Various sounds, physical sensations, smells and tastes may also be involved.
He also describes emotions characteristic of these states. Feelings can be very intense. They may range from ecstatic rapture, content and peacefulness, to terror, murderous anger, utter despair, or consuming guilt. Such states of mind seem to match either the celestial paradises or hellish realms described in sacred scriptures of the world’s religions.
He reports that, in these non-ordinary states of consciousness, we may not be able to rely on our judgment of everyday practical matters but we can be flooded by remarkable valid information on a variety of subjects as well as deep insights concerning our personal history, unconscious dynamics, and life problems. He writes that we can also “experience extraordinary revelations concerning various aspects of nature and of the cosmos that by a wide margin transcends our educational and intellectual background.”
Finally he comments that the most interesting insights that become available revolve around philosophical, metaphysical and spiritual issues. And so he thinks heloptropic states of consciousness facilitate deep personality changes and spiritual opening. He believes that systematic disciplined self-exploration using helotropic states in a good setting sooner or later tends to take the form of a deep philosophical and spiritual quest.
‘I have seen on numerous occasions that people, whose primary interest in psychedelic sessions or in holotropic breathwork was therapeutic, professional or artistic, suddenly started asking the most fundamental questions about existence when their inner process reached the transpersonal level.’
He argues that experiences of this kind are the main source of mythologies, philosophies and religious systems describing the spiritual nature of existence.
‘They are the key for understanding the ritual and spiritual life of humanity from shamanism and sacred ceremonies of aboriginal tribes to the great religions of the world.’
Over 200 years before Grof’s book, another explorer of consciousness was the 18th century spiritual philosopher Emanuel Swedenborg, who meticulously reported what he found. He discovered that his own holotropic experiences also showed that the spiritual dimension of reality can come across in a way that is as convincing as our daily familiarity with the material world.
An early step in his case towards a full state of awareness of what he termed ‘the spiritual world’ was apparently seeing things with his inner vision simultaneously with natural sight. Then came the perception of smells and still later the hearing of the speech of whom he called spirits. Finally there was complete perception of his presence in the spiritual world. He said he was awake to his physical surroundings on earth but was also aware of being part of the other dimension in which he saw, heard, spoke and acted.
The wakefulness of spirit came to appear to him to be exactly the same as bodily wakefulness. At first this perception was probably only occasional. And to start with he was a passive witness of events in the spiritual realm rather than someone interacting with them. However after his full admission he was to make the amazing claim that he was active in both worlds at the same time for the best part of the last 27 years of his life. He reported conversations with both good and bad spirits.
Swedenborg found that the spiritual world mirrors the spiritual state of people. Likewise, as Grof says, ‘Artists do not limit their topics to those that are beautiful, ethical and uplifting. They portray any aspects of life that can render interesting images.’ Beauty can be found where people are caring and considerate; ugliness where people are resentful or spiteful.
Grof’s book is entitled Psychology of the Future. Swedenborg’s spiritual world reflects not just our inner spirit now but also the future realm we will fully experience as an afterlife following our bodily death. Swedenborg says that in what part of the spiritual world we feel at home depends on the state of our inner character. That applies now as well after our bodily death. According to his spiritual philosophy we form our own inner character not from what we do but from why we do things. Our inner motivation counts towards our destiny.
Grof has a chapter about our reunion with the divine source. How it is fraught with many hardships, risks and challenges. What he says about organised religion could have also come from Swedenborg’s pen. Grof writes :
‘The dogmas and activities of mainstream religions tend to obscure the fact that the only place where true spirituality can be found is inside the psyche of each of us. At its worst organised religion can actually function as a grave impediment for any serious spiritual search, rather than an institution that can help us connect with the divine. By denigrating its members, it makes it difficult to believe that the divine is within them. It might also cultivate in the followers the false belief that regular attendance of formal divine service, prayer, and financial contributions to the church are adequate and sufficient spiritual activity.’
As Swedenborg would say – it is not what we do or what we believe but why we do it and believe it that matters. For it is our inner life that is reflected in our spiritual realm. And so the celestial part of the spiritual world where lived good-hearted people appeared to him as beautiful as the physical world but with nothing of its menace. He reports that true happiness can be found there – not in lazy self-indulgence but in useful active lives of kindness. The hellish part is just the opposite. No friendship can be found there because those in this negative state of spirit are too self-concerned to want to share with or put any trust in others.
For Grof – unlike Swedenborg – holotropic experiences are not unequivocal proof of survival of consciousness after death. However, he points out that according to Western neuroscience, consciousness is a product of the physiological processes in the brain, and thus critically dependent on the body. Very few people, including most scientists, realise that we have no proof that consciousness is actually produced by the brain and that we do not even have a remote notion of how something like consciousness could possibly happen in terms of physical matter.
‘In spite of it, this basic metaphysical assumption remains one of the leading myths of Western materialist science and has profound influence on our entire society.’
Whilst remaining an agnostic about what happens after death, Grof is absolutely clear that none of the interpretations based on careful study of altered states of consciousness are compatible with the monistic materialistic worldview of Western science. At the same time he acknowledges that a belief in survival and karma will have a profound impact on our behaviour. He quotes Plato as saying that disconcern for the postmortem consequences of one’s deeds would be a ‘boon to the wicked.’
As some modern authors have emphasised massive avoidance and even emotional denial of death leads to social pathologies that have dangerous consequences for humanity. Grof writes that modern consciousness research certainly supports this point of view.
Grof has an encyclopaedic knowledge of the transpersonal world and it shows. However the reader should be warned about a tendency towards repetition. Many scientists will probably feel he has over-stated his case. Nevertheless I warmly recommend this book and give it a five star rating.
Copyright 2013 Stephen Russell-Lacy
Author of Heart, Head & Hands Swedenborg’s perspective on emotional problems
Modern science does not know very much about the cerebellum. As a result, most of today’s brain research involves the cerebrum and its neural connections.
Only Emanuel Swedenborg and George Gurdjieff offered profound insights into the mysterious workings of this unique brain organ.
According to Swedenborg, the cerebrum (our voluntary) is oriented to the outer terrestrial world of the senses, but the cerebellum (involuntary) is focused on all the inner states of the cerebrum—its intentions, passions and affections. In other words, the cerebellum is wired to watch over our inner (psycho-spiritual) world.
Why? Because it is responsible for maintaining equilibrium and stability between our organic processes and our passions—otherwise, our individuality would become completely torn apart.
Also, the influences picked up by the cerebellum go into forming sperm in males and ovum in females. So as Gurdjieff once told a follower, John Bennett, the cerebellum also gets rid of any superfluous ideas that are not kindred with, or corresponding to, a person’s true passions. This is an important stage (called the “harnel-aoot” by Gurdjieff) in which we must become vigilant over our wishes—before they can automatically enter (unchallenged) our reproductive and generative processes.
This also means that a male’s sperm and female’s ovum becomes inwardly changed during genuine spiritual transformation. All process (good or bad) produces a corresponding bio-affect (leading to something taking actual form).
In heaven, these bio-affects determine which males and females will make the best eternal partners. (Sorry, but political correctness does not trump these universal laws!)