Psychoanalysts, hypnosis and psychosomatism [IF7]

Depending on the severity of the psychic symptom that the individual manifests, there is the possibility on his part (naturally if the possibilities of reasoning, reasoning and logic remain intact) to go back to the why, to the cause that causes this physical dysfunction. This is a bit like what psychologists, psychoanalysts should theoretically do.

D - So, we can give some indications, then it is the individual who must ...

Let's say that a good psychoanalyst "never" solves any case - to begin with - because any case is solved by the patient and cannot be solved by anyone else.
The analyst's task should primarily be to succeed provide the tools for the individual to come to understanding. And by "tools" I do not mean only techniques but, in the limit, also providing the patient (who is often in those conditions precisely because he is unable to obtain this) that hour of relaxation, of contact with himself which, otherwise, in the course of the day he may never succeed in obtaining.

This is why psychoanalytic discourse so often fails: partly because many times having another at the mercy of one's abilities ends up pushing the psychoanalyst to feel too important and to influence the patient in those directions that "he" believes to be right, ending by confusing it even more.
Other times, however, the psychoanalyst's thrusts (for example, what do I know: a little tranquility in the course of therapy, personal problems, perhaps the count of how much he is earning in that hour that he is spending with the client) come to the patient as vibrations and, in some, it stimulates negative reactions towards him.
In short, there is always this correspondence between patient and psychoanalyst which, if it is not managed in the best way, in the most relaxing and serene way possible, is unlikely to lead to a situation, to a condition of optimal interaction so that the individual (and not the psychoanalyst, I repeat) arrives at understanding and, therefore, at the undoing of the knot that haunts him.

D - Can thehypnosis to untie these knots?

It can't be useful because it is not a thing achieved but it is an imposed thing. And being imposed from the outside maybe it can dissolve a certain type of symptom, but then the symptom will immediately move away complicating things even more because, by moving, it will certainly provide as few elements as possible to understand what is happening, as it will move even further away from the focal point where it should have manifested itself, and which remains the clearest and most direct one to be able to understand. It will no longer be the original stimulus, the one aimed at making people understand, but it will be something on the side, therefore more symbolic, more hidden, more condensed and on and on and on.

D - If by hypothesis this impulse was able to pass all the censures and reached the physical body directly, what would happen?

Apart from the fact that it cannot happen, because otherwise the presence of the censors would make no sense, the censorships are personalized for practically each individual, and are personalized precisely because they derive from "as he is".
Therefore, this can only happen when on the physical plane the individual has to see an impulse coming which he can recognize immediately.
The purer the impulse, the easier it is to understand it, recognize it, which is the same discourse as "know yourself": the more you know yourself and the more you recognize the impulse, the more you recognize your selfishness and the more you overcome it.

Q - But the real, real motivation, not the “crossing point” motivation, is it not outside the mental knowledge?

It is not said: we have always affirmed that understanding does not necessarily pass through the mind, mental understanding, and that it may very well be that the akasic body understands without your being aware of it, therefore without your mind being aware of it; however we have said that it does not need to happen, while it is possible.
It may be true that the Akasic body understands and you (like Io embodied) you do not realize, but the opposite is never possible, that is, that you, as embodied I, understand something and the Akasic body does not know about it.

Q - How decisive can the individual's dissatisfaction be in a person's illness?

I would say that dissatisfaction is one of the necessary basic elements of these situations, as it is precisely the classic because generic that is difficult to solve and that leaves one unsatisfied. And precisely because it leaves unsatisfied, it creates internal contrasts.

Q - Does all this derive from a karma that affects the pains that the body undergoes as a psychosomatic illness?

Let's say that undoubtedly the cause is karmic, because a karma is suffered for something that has not been understood, right? But equally undoubtedly it is that it is something necessary for the individual to find the urge within himself to modify what his ego would like him to be.
The dissatisfaction of the embodied individual - with the awareness of the embodied individual, at least - arises precisely from the fact that he, his ego, wants to be in a certain way and realizes that he is not. This dissatisfaction would cease the moment he realizes that he is what he is and cannot be otherwise, he cannot want to be what he is not capable of being!

D - To continue the discussion on the psychoanalyst and the patient, we have reached the point where, in most cases, the psychoanalyst can do nothing. But can this experience that the patient lives give benefit or, in any case, does it leave the time he finds?

Assuming that the psychoanalyst is a quiet person, inwardly balanced, loving what he does, with the most altruistic intentions possible, with a good knowledge of what is right and what is not right, then we can consider that he is, in some way. way, comparable to us. What do you mean?
In the sense that, in a reduced way and with one person at a time or, at most, with a small group of people at a time, it tries to do what we do with all of you, that is to apply the "know yourself". Right?

With the difference that he gets paid for what he does and we don't! Where's the sore spot? It is the same point that can be found within the Circle, that is, the psychoanalyst - as well as us - "can only do what the patient allows and wants to be done".
So, as I said, in reality it is the patient who heals, not the psychoanalyst, who only provides support, a kind of puppet on which the patient projects himself to observe himself with different eyes, which - as you can well imagine - you could do, each of you, quietly in your homes, in your rooms and… for free!

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D - Except that, to a psychoanalyst, one “dares to confess”… it's a valve.

Of course, he "dares to confess" but, many times, confessions go beyond what one really thinks, believes, or feels because other factors intervene ... but we will talk about this later all together. Remember that, in reality, it is always a confrontation between I's.
I would say that on this subject - also given the heat - we can postpone this evening. But I wanted to tell you a story.

Once, in a lifetime that I had a long time ago, I owned a goose, a beautiful white goose. At that time the animals - as even now, on the other hand - talked. Along with this goose there was also a horse which, in turn, spoke. And there was also a pig.

Now, the goose went to school from the pig, who taught her everything she knew (I don't know how much she knew, I never bothered to stay at feel their speeches!).
After some time the goose thought that she had assimilated a good part of what the pig was saying to her, and then she said: “Now I'm going somewhere else.
Let's see: there will be something different, something new will be offered by the convent around here! ”.

Then she went to the horse and the latter, stimulated and prayed by the goose, began to teach her what he knew. The goose, on the strength of what he had learned from the pig, paid great attention, tried to follow what the horse was saying; then, at a certain point, one day he turned, went towards the pond, plunged (or rather: "slipped", it is more poetic!) on the surface of the pond, waved his webbed paws, saw passing under sé countless little creatures that he usually ate and thought about what had happened up to that moment, then he stretched his neck and quickly put his head in the water leaving it there until he drowned.

Why had this poor goose committed suicide? Because she was in a state of confusion, as she had tried to understand what the horse was saying to her by mediating it with what the pig had told her, and since pig and horse had done the same kind of school but in very different times and places, the in the end, the goose did not understand anything and came to such an existential drama that he preferred suicide.

Put simply, creatures, you are like geese trying to explain what we are saying in these years with what has been said elsewhere.
Big nonsense, because if it is true that there are commonalities, that the teaching is more or less the same, that the terms are largely the same, however the way of examining and the intent are different.
Not only that, but make the mistake of explaining something that has not yet been explained here with what has been explained elsewhere, without knowing where, how and in what perspective we want to explain a certain type of argument.

And this, creatures, denotes, in the meantime, a certain degree of presumption of having understood everything (and perhaps, who knows, even too much!), Secondly it shows that you are not aware that you are really running the risk of not understanding anything anymore or about what the pig said, nor what the horse said. And then he also denotes another thing: that you like so much to discuss the "variants", while you do not discuss the conditions to get to talk about it.

We have always said that comparing the teachings can and should be useful for broadening understanding. But comparing two teachings means comparing the same topic when it has been treated in both doctrines, not applying the concept of a teaching assuming a priori that it is connected to what is said in the other teaching, because it is possible that, perhaps, it is not so. . And this regardless of the validity of the two teachings.

Anyway, last time you necessarily wanted to insert the speech of the variants in what we were explaining about the psychosomatism and I asked you why I had stated that not one hundred percent of diseases could be considered psychosomatic, specifying that the point of view of this statement was relative to the point of view from which the disease was observed.

Now, according to the variant theory that fascinates you so much (perhaps because you can dream of living an unlived variant) it is possible that the person next to you whom you see as sick is actually experiencing another variant in which he is not in those physical conditions.
This means that, in this case, you see a sick person who, evidently, is present in your variant as it serves as a stimulus for some need for your inner growth.
Which again means that the other person, in this case, is only an image for your use and consumption and, therefore, it cannot be psychosomatism, but only an illusory reality for your benefit.
Which still means that introducing variants in this area only makes you lose energy in labyrinths with no way out.
Which means, finally, that just as you cannot judge others as you cannot be able to understand their true intentions, you cannot actually examine anything other than your psychosomatisms, as the why of the psychosomatisms of others can never be there. truly revealed all the way through.
And that if you indirectly live them by attending them, it is simply because they can help you, by reflecting your inner reality on them, to understand something more about yourself. And with this, creatures, serenity to you. Scifo

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