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BodyMind Links MissionBodyMind Links is a Career-Hearted inspired service that provides experiences to guide you to step in the next level of BodyMind awareness, feeling, and living. We apply The BodyTalk System, the Voice Dialogue and 3-2-1 perspective shifting. This system provides a safe and simple way to communicate with your body's intelligence that activates and provides its capacity for self-healing on all levels.BodyMind Links VisionRecognized as a foundation of bio-consciousness medicine for a new era on this planet, BodyMind Links is a multi-strategy that includes transformational techniques of awareness that augments the perceptions an perspectives of threats into heart awakening experiences and life styles of creating harmonious possibilities within ones self and the environment. BodyMind Links PurposeWe are here to guide you to feel a deeper awareness of the nature and repression of your heart and unconscious beliefs. Additionally, we are here to direct you to accept your personal power and influence you have to create the way you live and inspire others. This is achieved by realizing the stress overloads from external and internally-induced unconscious beliefs that compromise BodyMind awareness to function free and fully as a Human Being. We are here to be a cornerstone; example and awakening for you who desire to create personal foundations involving qualities of compassion and a sense of personal responsibility and universal accountability. We are here to infuse you with confidence that you can change your life by changing your perspectives and perceptions.BodyMind Links is here for you and your needs to go beyond where getting well plateaus and personal transformation begins.
Principles Of Healing

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Page 1 Acceptance is simply the willingness to recognize and accept how things are. It is the courage to permit questioning and thinking to inform our learning, without allowing it to define our approach to the future.Accreptance does not dernand becoming resigned to the cortinuation of whatever circumstances may trouble us, and it does require a refusal to deny exactly how things happen to be now. It challenges the deeply held belief that we are not worthy enough or "good" enough to be whole. Acceptance also implies a compassionate relationship with oneself. It means discarding the double standard that too often characterizes our relationship with the rest of the world.The following is an excerpt from Gabor Maté, M.D.'s book: When the Body Says NO-Exploring the Stress-Disease Connection. In this, Gabor has a talks with a patient in the context of acceptance:"As a physician, I have seen much human suffering. It may be futile, attempting to select one patient who has suffered in more ways than any others. Yet were I pushed to such a choice, I'm aware immediatley which patient that would be. I will call her Corinne. She's in her early fifties and has the following diagnoses: Type -2 diabetes, morbid obesity, irritable bowel syndrome, depression, coronary vascular disease with two heart attacks, high blood pressure, lumps, fibromyalgia, asthma and-most recently-cancer of the bowel. 'I have enough medication,' Corinne says, 'that I don't have breakfast; I just have to take all the pills. There are thirteen pills at breakfast time alone.'Corinne was my patient for twenty years. Much of what I learned, I learned from her, and from my other patients who, like Corinne, shared their stories with me. As a child Corinne experienced every sort of boundary deprivation and violation one can imagine. As an adult, she has been a chronic caregiver not only to her husband, children, siblings and friends and to anyone brought into her home. Until recently, saying no had been impossible. It is still painful even now, despite her dire health status and despite the fact that she can only get around by means of a motorized scooter.Corinne: 'I see myself as a big blob. There is no shape. I see my energy as black and grey, and there is no definition. It's like you're looking at someone in the fog, and you can sort of see part of an outline, but nothing whole.'Gabor: 'If you saw somebody else who had a difficulty establishing boundaries, would you dismiss them as a big blob?'Corinne: 'No. I know several people who are overweight and I don't classify them as big blobs. It's more my own self-image of who I am as a person. I feel like Jell-O when it comes to emotional things.'Gabor: 'So who is talking to me now? Is this the big blob talking to me? Is there no sense of somebody real at home inside?'Corinne: 'I guess a little bit. I can't say 100 per cent, no.'Gabor: 'Let's just look at that little bit, then.'Corrine: 'The little bit wants to be in control and not allow other people to decide and make decisions for her without her consent.'Gabor: 'What more can you say about yourself? What are your values?'Corinne: 'That I don't sleep around, I don't cheat and I don't lie and I obey the law of the land and I try to be the best person that I can be to other people.'Gabor: 'Is that only because you don't know how to say no, or is it genuine caring?'Corinne: 'It's both. The majority is genuine caring.'Gabor: 'So how can you say you're just a big blob?'Corinne: 'Because I'm Jell-O when it comes to saying no to my mother. Only a few days ago I couldn't say no to her. I told her that it was better if she came to visit me in the summer, not now, but I couldn't say that to her I was't willing to make my own decision.'Gabor: 'If someone else told you that they had difficulty making such a decision, what would you say?'Corinne: 'I'd say that you have a lot of difficulty telling your mom what you want her to hear...and that you need to be stronger.'Gabor: 'Without telling them what to do, what would you understand about them?'Corinne: 'I would understand that they are scared that if they assert themselves, they are going to be rejected.'Gabor: 'If you cannot say that about yourself, it's only because you are not paying the kind of compassionate attention to yourself that you would automatically grant somebody else. You cannot force yourself to say no if you yourself do not know how to. At lease you can give compassionate attention to the individual who is having trouble saying no. Let's look at the bind you put yourself in: On one hand, you don't know how to say no; on the other hand, you condemn and judge yourself for not being able to say no. You end up calling yourself a big blob. With compassionate attention, you will see yourself as clearly as you see that other person-as someone who is scared. And you will say that not as a judgement, rather as a compassionate observation-that person is really scared. That person is really hurt and she has-I have-a hard time saying no, because that brings up the immediate risk of rejection. You cannot force yourself to say no any more than you can force someone else to say no. You can however, be compassionate to yourself.Corinne: 'I would hold someone else's hand to help them say no-but I wouldn't hold my hand to help me say no.'Gabor: 'And if they didn't understand how to say no, you would still accept them. You would tell them that you understand it's hard for them and they are not ready.'Corinne: 'But I don't say that about myself-I get angry at myself.'Gabor: 'The thing that would help you the most, I believe, is the quality of compassionate attention toward yourself. You can work on that.'Corinne: 'Will it give me back the energy that I seem to be feeling is zapped from me?'Gabor: 'So much of your energy goes into looking after others, and so much of what remains goes into self-judgments. Being this harsh on yourself takes up a lot of energy. The objective fact is that you're facing many serious medical problems. You are at risk-there's no question about it. I don't know how things will go. But with all that you have to deal with, the more compassionate you can be to yourself, the more able you are to give yourself the best possible chance. Compassionate curiosity about the self does not mean liking everything we find out about ourselves, only that we look at ourselves with the same non-judgmental acceptance we would wish to accord anyone else who suffered and who needed help.
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Blank Animals and young humans are highly competent at picking up on real emotional ques. If we lose that capacity as we acquire language, it is only because we receive confusing messages from our immediate world. The words we hear tell us one thing, the emotional data say something different. Behind all communication is feelings, and behind feeling are needs trying to be expressed. If the language and emotional data are in conflict, one will be repressed. In some way, when a child's eyes diverge, the brain will suppress images from one eye in order to avoid double vision. The suppressed eye, unless corrected, will become blind. We repress our emotional intelligence in order to avoid an ongoing war with the crucial people in our lives, a war we cannot possibly win. And so we lose our emotional competence (the capacity that enables us to stand in a responsible, non-victimized, and non-self-harming relationship with our environment) even as we gain verbal intelligence. "People are usually no better than chance at detecting lies from a liar's demeanour, even when clues to the deceit are evident from facial expression and tone of voice," a group of psychiatric researchers reported in Nature magazine in May 2000. "People who can't understand words are better at picking up lies about emotions. Full awareness would mean that we would regain our 'lost' capacity to perceive emotional reality and that we are ready to let go of the paralyzing belief that we are not strong enough to face the truth about our lives. There is no magic to it. Awareness comes from perspective, and it was once said that people who are thought to have extraordinary 'powers' really just have the awareness to have an extraordinary perspective. The blind person learns to pay more attention to sound than sighted. The aphasiac (Aphasia-Greek a (for "not") and pha ("to speak")-is the loss of the ability to speak or to comprehend spoken language. It is the result of focal brain damage, as from a stroke) learns to notice their internal reactions to words, since the cognitive parts of the brain can no longer tell them what the message is. Those internal reactions, gut feelings, are what some may loose as they "grew up." Clearly, we do not need to lose language skills in order to relearn emotional perception. To develop awareness, though, we have to practice, pay constant attention to our internal states and learn to trust these internal perceptions more than what words-our own or anyone else's-convey. What is the tone of voice? The pitch? How do we feel? Where in the body do we feel it? Awareness also means learning what signs of stress are in our own bodies, how our bodies telegraph us when our minds have missed the cues. In both human and animal studies, it has been observed that the physiological stress response is a more accurate gauge or observed behaviour. "The pituitary is a much better locator of stress than the intellect," Hans Selye wrote. "Yet, you can learn to recognize the danger signals fairly well if you are aware of what to look for." In The Stress of Life, Hans Selye made a compilation of phsiological danger signals. He listed physical signs such as pounding of the heart, fatigue, swaeting, frequent urination, headaches, backaches, diarrhea or dryness of the mouth; emotional signs such as emotional tension or overalertness, anxiety, loss of joie de vivre (a French phrase often used in English to express a cheerful enjoyment of life; an exultation of spirit.); and behavioural expressions such as unusual impulsivity or irritability and a tendency to overreact. We can learn to read symptoms not only as problems to be overcome but as messages to be heeded.
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Page 2 "Anger is the energy Mother Nature gives us as little kids to stand forward on our own behalf and say I matter," says the therapist Joann Peterson, who conducts worksjops on Gabriola Island, in British Columbia. "The difference between the healthy energy of anger and hurtful energy of emotional and physical violence is that anger respects boundaries. Standing forward on your own behalf does not invade anyone else's boundaries." "I never get angry," a Woody Allen character says in one of his movies, "I grow a tumor instead." The repression of anger is a major risk factor for disease because it increases physiological stress on the organisim. Not only does the repression of anger predispose to disease-the experience of anger has been shown to promote healing or, as least, prolong survival. People with cancer who have been able to muster anger at their physicians, for example, have lived longer than their more placid counterparts. In animal experiments the expression of anger has been found to be less physiologically stressful than the suppression of it. In rats who fight others when caged together, slower growth of tumours have been found than in more docile animals. Studies apart, no matter what people's disease or condition, they acknowledge difficulties around the communication of anger. People with rheumatoid arthritis for example, can be raised to think in terms such as, "The way my mother raised me, I think I'm not supposed to be angery." Additionally people who have has severe abdominal pain say similar things such as, "I was short-circuiting my visceral expression of anger." Here the issue of anger becomes confusing and raises many questions. How can we encourage people to be angry when we see that children suffer from their parents' outbursts? In many many patient histories there is a similar pattern: a raging parent, a repressed child. On the surface, it seems like a paradox. Suppressing anger may have negative consequences, and should we encourage its expression if it harms others? The mystery only deepens. Not only is the unrestrained outpouring of anger harmful to the recipients or bystanders, it can also be deadly to the one who rages. Heart attacks can follow upon outbursts of rage. In gengeral, high blood pressure and heart disease are more likely to happen in persons who harbour hostility. A study of nearly two hundred men and women conducted at the John Hopkins School of Medicine, Baltimore, in 2000 found that hostility and a drive for dominance were "significant independent risk factors for coronary heart disease." A great volume of research has connected hostility with high blood presure and coronary disease. As we can figure out by now, the relationship between rage and cardiovascular disease is also a function of the psycho-neuro-immune system. The sympathetic nerves are activated in rage states. Narrowing of the blood vessels occurs with excessive sympathetic flight-or-fight activity, increasing the blood pressure and decreasing oxygen supply to the heart. The hormones secreted during the stress response in rage states rais fat levels, including serum cholesterol. They also activate clotting mechanisms, further heightening the risk of blockages in the arteries. How then to resolve this issue of anger and the unregulated acting-out of it are both examples of the abnormal release of emotions that is at the root of disease. If in repression the problem is a lack of release, acting out consists of an equally abnormal suppression of release alternating with unregulated and exaggerated venting. Allen Kalpin, a physician and psychotherapist in Toronto once pointed out that both repression and rage represent a fear of the genuine experience of anger. This explanation made me realize the confusion in our commonly received ideas about this emotion. Healthy anger, he says, is an empowerment and a relaxation. The real experience of anger "is physiologic experience without acting out. The experience is one of a surge of power going through the system, along with a mobilization to attack. There is, simultaneously, a complete disappearance of all anxiety." I would add that anger, when expressed in a healthy way creates movement and motivation. "when healthy anger is starting to be experienced, you do not nsee anything dramatic. What you do see is a decrease of all muscle tension. The mouth is opening wider, because the jaws are more relaxed, the voice is lower in pitch because the vocal cords are more relaxed. The shoulders drop, and you see all signs of muscle tension disappearing." Dr. Kalpin's mode of therapy works along the lines first developed by Dr. Habib Davanloo of McGill University, Montreal. Davanloo made a practice of videotaping his clients during therapy encounters so that they themselves could see their bodily manifestations of emotion. Kalpin, too, tapes some of his psychotherapy sessions. "In a tape of one of my clients, he describes powerful surges of electricity going through his body-andhe talks about them as they're happening-yet outwardly he's just sitting there describing it. If you're watching the tape without the sound on, you'll see a person looking quite focused and quite relaxed, and you wouldn't necessarily even guess that the person was angry." If anger is relaxation, what then is rage? Here Dr. Kalpin makes a crucial distinction. "The question is, What do people really experience when they experience rage? It's fascinating to ask people. If you really ask, the majority of people will describe anxiety. If you ask in physical, physiologic terms what they are experiencing in their body when they feel rage, for the most part, people will describe anxiety in one form or another." Tightening the voice, shallow breathing, muscle tension are signs of anxiety, not of anger. Their anger is not physiologically experienced, it is only being acted out. Acting out through bursts of rage is a defense against anxiety that invariably accompanies anger in a child. Anger triggers anxiety because it coexists with 'positive' feelings, with love and the desire for contact. Since anger leads to an attacking energy, it threatens attachment. Thus there is something basically anxiety-provoking about the anger experience, even without external, parental injunctions against anger expression. "Aggressive impulses are suppressed because of guilt, and the guilt exists only because of the simultaneous existence of love, of 'positive' feelings," says Dr. Allen Kalpin. "So, the anger doesn't exist by itself. It is incredibly anxiety-provoking and guilt-producing for a person to experience aggressive feelings toward a loved one." Naturally, the more parents discourage or forbid the experience of anger, the more anxiety-producing that experience will be for the child. In all cases where anger is completely repressed or where chronic repression alternates with explosive eruptions of rage, the early childhood history was one in which the parents were unable to accept the child's natural anger. If a person unconsciously fears the power of their aggressive impulses, there are various forms of defence available to him. One category of defence is discharge, by which we regress to an early childhood state when we dealt with the intolerable buildup of anger by acting it out. "You see," says Kalpin "the acting-out, the yelling, the screaming and even the hitting, all that a person does, serves as a defence against the experience of anger. It's a defence against keeping the anger inside where it can be deeply felt. Discharge defends against anger being actually experienced." The other way we avoid anger is through repression. So repression and discharge are two sides of the same coin. Both represent fear and anxiety, and for that reason, both trigger physiological stress responses of what we consciously feel or do not feel. The difficulty many people have with anger toward loved ones is all too common behind all the various dis-ease and illness. The anxiety of anger and other "negitive" emotions like sadness and rejection may become deeply bound in the body. Eventually it is transmuted into biological changes through the multiple and infinitely subtle cross-connections of the PNI apparatus, the unifying nexus of the BodyMind. This is the route that leads to organic disease. When anger is disarmed, so is the immune system. Or when the aggressive energy of anger is diverted inward, the immune system becomes confused. Our physiological defences no longer protect us or may even turn mutinous, attacking the body. "It may prove valuable to regard cancer less as a disease than as a disorder in the body's biochemical signals," writes the psychotherapist Luis Ormont, who has worked with mobilizing people's anger in group therapy with cancer patients. "To alter these signals is to produce an impact on the body's immunological defenses. It would follow that any form of intervention designed to restore the body to physical health must use more than physical means. Since emotions dramatically influence the biochemical system, one way of providing immunotherapy is by giving psychotherapy to patients." People diagnosed with cancer or with autoimmune disease, with chronic fatigue or fibromyalgia, or with potentially debilitating neurological conditions, are often enjoined to relax, and impossible to carry out if one of the major sources of stress is not clearly identified and delt with: the internalization of anger. Anger does not require hostile acting out. First and foremost, it is a physiological process to be experienced. Second, it has cognitive value-it provides essential information. Since anger does not exist by itself, if we feel anger it must be in response to some perception on our part. It may be a response to loss or the threatened invasion of my boundaries. We are greatly empowered without harming anyone if we permit ourselves to experience the anger and to contemplate what may have triggered it. Depending on circumstances, we can choose to manifest the anger in some healthy way or to let go of it. The key is that we have not suppressed the experience of anger. We can choose to display our anger as necessary in words or in deeds, yet we do not need to act it out in a driven fashion as uncontrolled rage. Healthy anger leaves the individual, not the unbridled emotion, in charge.
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Page 3 Illness not only has a individual and collective history, it also tells a history. It is the culmination of a lifelong history of struggle for self. From a simple biological perspective, it may appear that the survival of the organism ought to be nature's ultimate goal. It would seem, however, that the existance of an autonomous, self-regulating psyche is nature's more expansive opperating system. Mind and spirit can survive grievous physical injury, and time and again it is observed that they physical body begins to succumb when psychis integrity and freedom are jeopardized. Again, the following is an excerpt from Gabor Maté, M.D.'s book: When the Body Says NO-Exploring the Stress-Disease Connection. In this, Gabor has a talks with a patient in the context of autonomy:"Jason had been an insulin-dependent diabetic since he was five. Diabetes Mellitus derives its name from the Greek for 'sweet urine,' for in this disease (on a physical level) excess sugar is filtered by the kidneys from the bloodstream into the urine. In diabetes the gland cells of the pancreas are unable to produce enough insulin, the hormone required to help sugar from digested food to enter the cells. Apart from the immediate physiological risks of high glucose levels, diabetes involves potential damage to many organs of the body.Now twenty-three, Jason is blind in his right eye from diabetes-induced vascular injury. He also suffers from weakened cardiac muscles, a leaking heart valve and malfunctioning kidneys. At times he is unable to walk, owing to a reversible nerve inflammation called diabetic neuropathy. Jason and his mother, Heather, were my patients for about ten years. In the past twelve months, he has had to be rushed to emergency repeatedly for medical crises including heart failure and meningitis. He may not have many more years to live. According to his internal medicine specialist, his prognosis is 'guarded.'Heather, his mom, is in a chronic state of anxiety and exhaustion mingled with resentment, which she believes are due to Jason's stiff-necked refusal to take care of himself when it comes to eatting the right kinds of food, paying close attention to his insulin requirements, attending medical appointments and having a healthy lifestyle. Of course, for a mother, the stakes are high. Her experience has been that when she does not take charge, Jason becomes ill. She has lived many years with very real possibility that were she to relax her guard, for even a day, Jason could end up in a coma, or worse.His most recent hospitalization followed a several-week fight of vomiting that left him weak, dehydrated and in convulsions. Heather was by his bedside one day when Jason has another seizure. 'Nurses, residents and specialists came running,' she relates. 'Jason's eyes were rolling backward, and his arms and legs were shaking. They were injecting medications through the IV in his arm when he sat stright up, opened his eyes and looked right at me. In a loud voice he said, 'Let go!' But I can't let go. I will not let my son die.'Jason does not recall the incident. 'I must have been really out of it,' he says.'Any idea what you might have meant?' I ask.'The first thing that springs to mind is just to let me go. Me saying that would not have meant to let me die, just stop being so overbearing. Let it go. Let me do what I'm going to do. It's my life I'll make my mistakes, but my mom has got to let me do that. Being diabetic and having somebody else try to control me has been such a large part of my life.'Whatever his mother's motivation, and no matter how much he has manipulated her into taking care of him, Jason's important experience is of a lack of autonomy. He has had no capacity to assert himself openly. His yearning for an autonomous self and his anger towards his mother have taken the form of resistance-including resistance toward his own physical health. 'It was always like suffocation,' he told Heather. 'No matter what I did, it seemed to be wrong. When I said let go, it would have meant just to back off. Let me live my life the way I'm going to live. I'm going to live my way, and of course I'm going to make mistakes-everybody does. I never felt free to make my own mistakes.' " If there is one lesson to draw from this situation, it is that people suffer when their boundaries are blurred. By teating Jason all his life like a child for whom she must assume all responsibility, Heather has helped to hold him back from real personhood. By reacting like a child, Jason has held himself back. In the final analysis, disease itself is a boundary question. When we look at the research that predicts who is likely to become ill, we find that the people at greatest risk are those who experienced the most severe boundary invasions before they were able to construct an autonomous sense of self. In the 1998, The American Journal of Preventive Medicine published the results of the Adverse Childhood Experiences (ACE) study. There were over ninety-five hundred adult participants in this research project. Chilhood stressors such as emotional or sexual abuse, violence, drug use or mental illness in the family were correlated with adult risk behaviours, health outcomes and death. There was a "strong graded relationship" between dysfunction in the family of origin and adult health status-that is, the greater the exposure to dysfunction had been in childhood, the worse the health status was in the adult and the greater were the chances of untimely death from cancer, heart disease, injury or other causes. Most commonly in the lives of children, boundaries are not so much violated as simply constructed in the first place. Many parents cannot help their child develop boundaries they themselves were never enabled to do so in their own formative years. We can only do what we have experience with and are aware of. Without a clear boundary between a child and their parent, the child remains enmeshed in the relationship. That enmeshment is later a template of desin for the child's way of connecting with the rest of the world. Enmeshment-what Dr. Michael Kerr called a lack of differentiation-comes to dominate one's intimate relationships. It can take two forms, withdrawal and sullen and self-defeating resistance to authority, like Jason's, or chronic and compulsive caretaking of others, like Heather's. In some people the two may co-exist, depending on with whom they happen to be interacting with in the moment. Since the immune confusion that leads to disease reflects a failure to distinguish from non-self, healing has to involve establishing or reclaiming the boundaries of an autonomous self. "Boundaries and autonomy are essential for health," said the therapist and group leader Joann Peterson. She is director of education at PD Seminars, a holistic healing and psychological growth centre. "We experience life through our bodies. If we are not able to articulate our life experience, our bodies speak what our minds and mouths cannot." "A personal boundary," according to Dr. Peterson, "is an energetic experience of myself or the other person. I don't want to use the word aura because it is a new-age kind of word, beyond where skin ends we have an energetic expression. We not only communicate boundaries verbally, I think we have an energetic expression that is non-verbal." In her DVD: Anger, Boundaries, and Safety, Dr. Peterson explains this concept in great detail: "Boundaries are invisible, the result of a conscious, internal felt sense defining who I am. Asking yourself, 'Inmy life and relationships, what do I desire, want more of, or less of, or what don't I want, what are my stated limits?' begins the process...In this self-definition, we define what we value and want in life at this particular time from a place of internal self-reference; the locus of control is from inside ourselves." Autonomy, then, is the development of that internal centre of control.
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Blank01 Attchment is our connection with the world. In the earliest attachment relationships, we gain or lose the ability to stay open, self-nurturing and healthy. In those early attachment bonds, we learned to experience anger or to fear it and repress it. There we developed our sense of autonomy or suffered its atrophy. Connection is also vital to healing. Study after study concludes that people without social contact-the lonely ones-are at great risks for illness. People who enjoy genuine emotional support face a better prognosis, no matter what the disease. Additionally, the following is an excerpt from Gabor Maté, M.D.'s book: When the Body Says NO-Exploring the Stress-Disease Connection. In this, Gabor has a talks with a patient in the context of attachment:"Ever since a small nodule was found on his prostate fourteen years ago, seventy-one-year-old Derek has had annual PSA tests done. Two years ago he had a biopsy showing cancerous cells.Derek: 'The oncologist said I was high risk, and he scared me. So I agreed to take six months of hormone therapy, which reduces the tumour. It kills your testosterone completely. You have to get a shot every three months. After the hormone treatment, the oncologist wanted to start radiation for seven weeks. I said no, I don't want this, because I've read so much about it. Radiation and surgery temporarily fix the problem, and after three to five years, it often comes back. And the radiation destroys so much...so many good cells in your body, besides the bad ones.'Gabor: 'What did you go through emotionally when you were diagnosed?'Derek: 'Well, you see, that has been the problem with me. I didn't tell anybody. I didn't tell any of my friends. I kept it all to myself, except for my wife and my two daughters. Before I was a recluse. I was very private. Now, I'm very open. I love lots of people around me. Before, I didn't. I was perfectly happy to find a cave with a lock on the door, and I could live there happily for the rest of my life. My priorities have all changed. Before, I built steam locomotives for a hobby. I used to spend sixteen hours a day in my workshop doing that, and I was absolutely happy. Now, I haven't been in my workshop for two years, since I got cancer. Now I need lots of people in my life. Cancer people support each other. And that's what we need-to talk about it. The rest of my life we will be talking about it. It seems to be something that you have to do.'Gabor: 'Don't human beings in general need support and the opportunity to share emotions, and to talk about their difficulties, cancer or no cancer? Why do you think cancer would have to teach you this?'Derek: 'I wondered that myself. When I was first diagnosed, I built a wall around me, and I didn't let anybody in because I felt safe inside there. That was a mistake I made. When I finally thought that the cancer was gone, I started to let down this wall, I started telling people about my experience, that I had cancer and that I had got rid of it. I was quite proud of the fact.'Gabor: 'You were able to share once you defeated the thing, but not while you were fighting it, when you most needed support. Why did you keep your wife out?'Derek: 'I never felt that she supported me...and yet...I know she was supporting me...but I wouldn't let her into my life. I had this wall around me, and I wouldn't let anybody in.' " We sometimes find it easier to feel bitterness or rage than to allow ourselves to experience that aching desire for contact that, when disappointed, originally engendered the anger. Behind all our anger lies a deeply frustrated need for truly intimate contact. Healing both requires and implies regaining the vulnerability that made us shut down emotionally in the first place. We are no longer helplessly dependent children; we no longer need fear emotional vulnerability. We can permit ourselves to honor the universally reciprocal human need for connection and to challenge the ingrained belief that unconsciously burdens so many people with chronic illness: that we are not lovable. Seeking connections is a necessity for healing.
No Frame

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Blank02 Beyond acceptance and awareness, beyond the experience of anger and the unfolding of autonomy, along with the celebration of our capacity for attachment and the conscious search for contact, comes assertion: it is the declaration to ourselves and to the world that we are and that we are who we are. Some people express the belief that if they do not act, they experience only emptiness, which can be a frightening void. In our fear we falsely equate reality with confusion, being with activity, meaning with achievement. We think autonomy and freedom mean the liberty to do, to act or react as we wish. Assertion in the sense of self-declaration is deeper than the limited autonomy of action. It is the statement of our being, a positive valuation of ourselves independent of our history, personality, abilities or the world's perceptions of us. Assertion challenges the core belief that we must somehow justify our existence. It demands neither acting nor reacting. It is being, irrespective of action. Thus, assertion may be the very oppositive of action, not only in the narrow sense of refusing to do something we do not wish to do, rather letting go of the very need to act.
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Blank03 When we affirm, we make a positive statement; we move towards something of value. There are two basic values that can assist us to heal and to remain whole, if we honour them. The first value is our own creative self. Everyone has an urge to create. Its expression may flow through many channels: through writing, art or music, through inventiveness of work or in any number of ways unique to all of us, whether it be cooking, gardening or the arts of social discourse. The point is to honor the urge. To do so is healing for ourselves and for others; not to do so deadens our bodies and our spirits. Hans Selye wrote, "What is in us must out, otherwise we may explode at the wrong places or become hopelessly hemmed in by frustrations. The great art is to express our vitality through the particular channels and at the particular speed Nature foresaw for us." The second great affirmation is of the universe itself-our connection with all that is. The assumption that we are cut off, alone and without contact is toxic, and no matter how cruelly and how consistently life has shown us this dark shadow, it is no more than a bitter illusion. It forms part of the pathological biology of belief. Physically it is easy to see that our sense of separateness from the universe is false: we do not go "from dust to dust," we are dust enlivened. We are a part of the universe with temporary consciousness, and never apart from it. Not by coincidence is the word seeking or frequently employed in relation to spiritual work.
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About Nathan

Nathan Navarrete, CBP

If I haven't ever raged about the abuse I suffered, how can I truly be present for your unleashed rage over the abuse that you suffered? If I haven't cried deeply, what kind of environment can I provide for your deeper tears? If I haven't gone to the core of my fear, how can I really be with you as you go to the core of yours? If I haven't yet broken through to the root of my wounds, how can I expect you to do so in my presence?These are questions that Nathan considers having the role and responsibility as your practitioner. He is aware that, just because a person gets a certification or degree in physical/emotional/mental/social/environmental or spiritual therapy work, does not mean that such graduates and those certified are exempt from personal development.For this reason, he continues to be active in receiving sessions from BodyTalk and other modalities for maintenance and personal growth. By staying on top of his BodyMind balance he shows his presence to clients in sessions.Along with getting BodyTalk regularly, Nathan is active in study of psychology, the BodyMind Complex and integrative shadow work.He engages himself and his clients in personal development such as non-violent communication, Voice Dialogue, the 3-2-1 process and journaling. He currently maintains an abundant practice in Phoenix, AZ. Nathan has a passion and gift when it comes to inspiring people that are open to the infinate possibilities of life. He created BodyMind Links as a choice for anyone to address their stress/health issues non-invasively that other modalities and western allopathic medicine cannot quantify, diagnose or provide an explanation for.He feels passionately and confident that 'miracles' are ever-present possibilities just waiting for people to be aware and open to receive them. He strongly believes that we have the opportunity to respond, cope and get our needs met stress free while thriving in this life and creating what we dream of. Classes and Credentials:Modules 1-2 (BodyTalk).Modules 1-2 Advanced Practical (BodyTalk).BigMind BigHeart Facilitator (Integral Life Practice: Shadow Work).3-2-1 Process Facilitator (Integral Life Practice: Shadow Work).Reiki Practitioner (Usui).Biography:A native to Arizona, Nathan was born in the city of Tempe.His parents are of Scandinavian and Native-Mezo-American descent.Early in life it was self-evident that Nathan was a creator.As a child he began to show his parents his capacity for art and musical talent.His parents, family and friends supported his artistic abilities and, in high school Nathan further developed his abilities to painting and choir.High school and collage both facilitated the environments where he learned more about life drawing, musical composition, psychology, philosophy, quantum physics, and the healing arts.Nathan recalls an event that focused his path and purpose: " My father and I visited my tia Carmen and tio Joe in California for the holidays. It was around this time that I started to see with awareness other dimensions of this reality. I was reading a book called: Sacred Vine of Spirits: Ayahuasca at the time and, after everyone had gone to bed my aunt and I stayed up to talk.She asked what I was reading and, I told her is was about the mother's vine of this planet and the shamans that worked with it in Central and South America to heal people and communities. I expressed to her that I feel something deep in my heart of similar intentions: to be of service.She then told me of her experiences of how my grandmother would apply herbs, prayer and healing techniques to alleviate her kids. This was new to me for my father never communicated any experiences of the sort. After my grandmother Aurora had passed, my aunts re-discovered a box that contained what they thought to be cooking spices and other items. They were actually the very oils, feathers, and herbs my grandmother had used on my dad and aunts when they where kids. This was a revelation to me because, while my aunt was sharing this, I began to be aware of why I had been so interested in healing arts at that time. Carmen then went on to explain that my grandmother would visit a medicine man in what is still the small town of Guadalupe, Arizona. It was there that Aurora received these tools of healing. After that night things were not the same. My aunt confirmed my intuition about the synchronicities I was conscious of pertaining to this 'new' interest in the healing arts. In a separate event, I recalled to mind an experience I had with my grandmother after she passed. I was living with my father at the time and my bed room was my grandmothers room when she lived there. One night before I went to sleep, my body spontaneously was awakened by a presence of someone in the room. It was sudden and unexpected so I was a little fearful. The I looked to the other side of the room and saw a blue ectoplasmic image of her face smiling at me. After recalling this memory, which was triggered by the conversation with my aunt, I now could feel that my grandmother was guiding me deeper into the arts of healing.A few years later I learned Reiki from a great teacher and friend in Arizona named Heather Nelson: http://www.heatherreiki.com/reiki_classes.htm Those attunements further expanded the bandwidth of my healing abilities.I then was looking into seriously leaving the country to study the Rising Star Modality in Ireland with Derek O'Neill. It was very appealing, but it wasn't what I felt in my heart I was seeking.Around this time I was reading the most inspirational works of Mr. Ken Wilber (one of my favorite authors) and began learning and comprehending more about integral theory. "Where is the integral health care model out there?" I asked myself.Then my search eventually let me to the global mind (internet) and that is where I first was seeing what I was looking for with the BodyTalk System. They had a tab for practitioners in Arizona so I searched and the first one I got was a guy named Jeff and there was this picture of him sky diving, I remember laughing, smiling and thinking in my mind, "well he looks interesting to learn more about this from." One day at work I was helping a women and she mentioned BodyTalk."what did you say?" I asked. She asked me, "haven't you ever heard about that before?" "Yes", I responded. This was just confirmation for me, I don't require three times, two was well worth it's weight in gold. Later that year I got my tax refund back and I have a huge choice to make: I could go buy a bunch of meaningless stuff like all the consumers out there in trance land, or I could make a few life changing investments. I chose to shift my life.I then invested in a Japanese wellness business called Enagic and signed up for the next available basic BodyTalk class called Access at BodyTalk Arizona in North Phoenix.After getting certified with Access I went on to take Modules one and two courses and got certified in them as well. Then I joined the International BodyTalk Association and took Advanced Practical with Jeff Goodman.Since then, I have furthered and really allowed my intuitive abilities to shine and expand as the tools for healing in my BodyTalk sessions. "
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