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Some years ago, I was apprenticing under an elder practitioner, and we stepped into the treatment room to meet a tan, muscular guy with a crushing handshake, a loud voice, and a surplus of confidence. “I just need a tune up,” he yelled immediately, lest we consider for even a moment that there could be anything wrong with him. He went on describe a life of conquest and wealth, from climbing Mount Everest to buying, selling, and merging companies. He was also kind enough to share his personal credo: that everyone should maintain a “cash cushion” of at least a million dollars – just in case. The only health issue he could think of was an old ankle injury.
But my mentor was a healer of spirits, not ankles. And I could sense, as he felt the patient’s pulses and asked polite questions, that he was smelling, seeing, hearing, and feeling information on another dimension. We stepped out of the room and he said, “The bigger the front, the bigger the back.”
I’m sure you get the gist of this expression even if you’re not familiar with it. You’ve heard about the preacher who foams at the mouth about moral depravity and then gets caught with a prostitute. In this patient’s case, we didn’t uncover anything scandalous, just a cowering core of insecurity and isolation that made all his accomplishments feel worthless. He had so much invested in the “front” in order to avoid revealing or confronting the “back.” To use the Japanese terminology from last week, we could see these fronts and backs as jitsu (“jit-soo”) and kyo (“kee-oh”).
If a kyo is an inner weakness, instability, or deficiency, a jitsu is the resulting drive to protect, acquire, and resist. Greed is always a jitsu emanating from some misunderstood or unrecognized kyo, and the same is usually the case with other strong drives that benefit only the individual’s ego or pocketbook.
Psychologists and philosophers have been digging for the secret kyos behind pathological behaviors for centuries. Many kyos would fall under what Carl Jung referred to as the “shadow aspect” – that usually hidden part of the personality where we keep everything we regard as wrong or bad. Jung said, “Everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and denser it is.”
It’s interesting to consider this front/back dynamic in an age when obesity is epidemic, military spending is outrageous, and people stab each other for Black Friday deals. What’s the hole we’re trying to fill or protect with so much acquisition and armor?
Whatever our individual kyos, I’m inclined to believe there is a deeper, central kyo embedded in the collective unconscious. It’s the kyo of the kyo, a core weakness that’s the same for everyone even if it’s expressed uniquely by each of us. While it’s gratifying when our jitsu activities lead to the recognition and treatment of our personal kyo, it’s monumental when we uncover and heal the one primal kyo.
As I see it, the fundamental kyo is the belief that we are separate from our world. Separate from God, Nature, Spirit (or whatever other term you like), separate from other humans, and separate even from ourselves, i.e., ultimately alone. This apparent separation is what allows us to perceive a world of attack and defense; a world in which our gains come at the expense of another’s loss; a feeling of guilt (for separating from our source) and blame; and an endless drive to find something that will correct this unsettled feeling.
All these expressions of the kyo are confused except possibly the last – a drive to find something that will correct this unsettled feeling. Of course it’s possible, if this drive is outwardly directed, for it to lead to overeating, gambling, hyper-acqusition, drug addiction, and more instability. But it’s also possible that it might direct us to uncover the truth: that we’re not actually separate or alone, and that we need nothing but to wake up.
Oneness with everything – sometimes called Self realization or unity consciousness – is a theme common to so many spiritual traditions and described by so many thoroughly rational, nonzealous people, that it would be difficult for an intelligent and open-minded person to dismiss it, even if the mind has no point of reference for it. In fact, I’ve noticed that once the seed of this concept is willingly invited into one’s mind, it tends not to leave. It’s compelling, because it would mean an end to so much conflict, an opening to such deep peace, and a resolution of our core kyo.
Over the week, I encourage you to feel into the underlying instability that compels you to seek for things outside yourself. Feel into the vulnerability that makes you want to attack others and defend yourself. Are these kyos different? Or do they emanate from one central idea? Can you determine what that idea is? If so, is it true? Tell me what you discover.
Regardless of your ability to unearth these feelings or beliefs, just arousing the spirit of curiosity is valuable. At the least, it’s better than being at the mercy of below-the-radar impulses.
Be well,
Dr. Peter Borten
P.S. If you didn’t read last week’s article on jitsu, kyo, and amoebas, you can check it out HERE.
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Last year a disabled veteran came to see me for help with back pain. As we talked about his history, a familiar story arose. He got injured, experienced a lot of discomfort, was prescribed opioid painkillers, and became addicted to them. He described how his journey through his addiction treatment center and how, for several years, “I lost my personality and my life. I was barely a human.”
He lived in a numb haze, with no sense of humor or interest in anything, until a new doctor specializing in recovery treatment for all levels of addiction, finally recognized what was happening and began to wean him off these drugs. Much of the pain remained, but we were able to work on that. More importantly, he got his life back, and his friends and family got him back.
The familiar part of the story is the widespread long-term use of opioids and the unfortunate consequences. The uncommon part is that he got off of them. A 2017 study by the Centers for Disease Control called “Characteristics of Initial Prescription Episodes and Likelihood of Long-Term Opioid Use” looked at 1.3 million opioid users over 9 years.1 It found that the longer the initial prescription period, the higher the likelihood of long-term use. If someone used an opioid for 10 days, there was a 20% chance they’d still be using it a year later. At 35 days, the risk of yearlong use was about 45%. A 2014 study in the Clinical Journal of Pain came to a similar conclusion – the higher the initial dose and the longer the initial use of an opioid, the greater the chance of the patient developing a condition of abuse and dependence.2
It’s worth mentioning that both of these studies excluded patients with cancer pain (which is often expected to require ongoing medication, perhaps until death). That is, the great majority of those who were on opiates for several years were using it to manage back pain or joint pain (or to manage their dependency on opiates). Thus, we can assume that the prescribing doctors either didn’t know of an alternative method for pain relief or didn’t care. Do effective non-opioid alternatives exist? In the words of some ancient healer: Hell Yeah!
The first modality that comes to my mind, as you might guess from the story above, is acupuncture. Acupuncture is no longer a fringe therapy. Its effectiveness is well supported by clinical research (comparable to opioids in effectiveness3), it’s routinely offered by many hospitals in the U.S., recommended as a standard option for pain management by health systems around the world, and even adopted by the U.S. military (in a form called “battlefield acupuncture”) for severe pain.
If acupuncture has been unsuccessful at managing your pain, I advise that it isn’t always an instant miracle. Sometimes it takes several treatments to produce significant, lasting results. Also, practitioners vary in their specialties and level of skill. If you don’t experience any relief after a couple sessions, try someone else – and ask if they specialize in pain. Further, a licensed acupuncturist is almost always going to be more skilled and certainly has more training than a medical doctor or physical therapist who also does acupuncture.
While it’s great to receive acupuncture from a professional, it’s also useful to know how to utilize this system to manage pain on your own. Many acupuncture points can provide effective pain relief simply by pressing on them. Especially when traveling, or when needles weren’t available or practical, I’ve often utilized acupressure to successfully eliminate my own pain or that of friends and family. There are specific points for pain in different locations, though one of the most utilized for pain anywhere in the body is called Large Intestine 4, and it’s located in the muscular web between the thumb and index finger. If you press around in this area on the back of the hand, especially directing your pressure toward the hand bone that leads to the index finger (second metacarpal), you will find a tender spot. Pushing firmly on this spot while moving the painful area may alleviate your pain.
Mindfulness-based pain management techniques can also be very effective, and they have the added benefits of helping you live more in the present and experience more gratitude. These strategies were pioneered mainly by Jon Kabat-Zinn, and are based loosely on Buddhist meditation. There are numerous books and courses available in his Mindfulness Based Stress Reduction (MBSR) practice. The basis of these techniques is non-avoidance of discomfort – learning not to resist or mentally depart from the experience at hand, but to instead “turn toward” it and explore it willingly, whereupon it ceases to feel like suffering, and may even open us to a whole new dimension of experience.
Breathing is another vital practice for self-management of pain. How we breathe can profoundly affect both our mental state and the feelings in our body. I have witnessed people doing breathing exercises which, within a half hour, turned off pain that had persisted for decades. In a way, breathing through pain is similar to mindfulness techniques, in that we’re willingly bringing our attention to the experience. I feel that the power of the breath to reduce pain makes so much sense – it seems like an intelligent plan that we should all be equipped with the means to facilitate our own healing. In the most basic way, you can imagine that, with each inhale and exhale, you’re moving the breath – and energy along with it – through the painful area.
After years of teaching these and many other pain relief techniques to my patients, I decided to gather all my knowledge into an online course. In it, I teach a philosophy for understanding pain that will make sense and will illuminate your perspective of what’s happening. And I explain and demonstrate a huge array of methods for eliminating your own pain. As I was creating the course, in fact, the others who were involved in the project kept asking me, “How much more are you planning to include in this?!” But there are so many useful approaches, so many opportunities not just to overcome the pain, but to grow and evolve as a person, and that’s my real goal for participants in the course.
My greatest hope is to see fewer and fewer cases like that of my veteran friend – fewer cases of opioid dependence, fewer cases of pain relief at the expense of the joy of life. And more cases of people overcoming pain in ways that are empowering and even help them heal and awaken. If you’re in pain or know someone who is, check out the course. It’s called Live Pain Free. It’s affordable, and you’ll learn things you’ll use for the rest of your life.
Be well,
Peter
Let Me Teach You How to Erase Your Own Pain Without Drugs
Sources:
1: Shah A., Hayes C. J., Martin B.C. Characteristics of Initial Prescription Episodes and Likelihood of Long-Term Opioid Use — United States, 2006–2015. MMWR Morb Mortal Wkly Rep 2017;66:265–269. DOI: http://dx.doi.org/10.15585/mmwr.mm6610a1
2: Edlund, M. J., Martin, B. C., Russo, J. E., DeVries, A., Braden, J. B., & Sullivan, M. D. (2014). The role of opioid prescription in incident opioid abuse and dependence among individuals with chronic noncancer pain: the role of opioid prescription. The Clinical journal of pain, 30(7), 557-64.
3: Grissa, M. H., et al. Acupuncture vs intravenous morphine in the management of acute pain in the ED. The American Journal of Emergency Medicine, Volume 34 , Issue 11 , 2112 – 2116.
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[post_content] => The other day, an adventurous friend of mine sent me a picture of himself immersed in slurry of icy water. The photo was taken on a rooftop, on a cloudy winter day, with empty ice bags scattered around the metal tub. His eyes were closed and he looked serene, as if in deep meditation.
If you took a photo of me in such a scenario, my facial expression would be a little different – more of a blend of shock and torment. Having a strong aversion to cold water, I’d need a tremendous incentive to voluntarily get into an ice bath. But as I stared at his picture for a while, I felt unease, fascination, and admiration.
It reminded me of my own work in pain management. When a cold stimulus passes a certain threshold, it becomes “noxious cold,” which is interpreted by the brain as pain. Figuring out how to stay comfortable in a tub of ice water is fairly similar to the task of managing severe pain without drugs, which is exactly what I endeavor to teach people.
The arrival of my friend’s picture was a bit of a coincidence as I was recently challenging myself in cold water also. Admittedly, the comparison is laughable, since my version of “challenge” was swimming in a cenote fed by an underground river in the Belizean jungle. The water temperature was probably around 60 degrees, but cold is subjective, and to me, it was pretty uncomfortable. My daughter was already splashing around and demanding that I join her, so I decided to put my “equalization” technique to the test.
I set a foot in the water and felt the skin over my whole body tighten up. I was immediately aware of the inequality – the conflict – between my body and the water. And my reaction to this conflict was physical and psychological resistance, which only intensified the situation. If you’ve ever had a panic attack, you’ve experienced firsthand how unhelpful resistance is.
So, my first step was to stop resisting. And to prove to myself that I wasn’t resisting, I dove completely underwater. Instantly, the experience of conflict between my body and the water was magnified tremendously. I put my attention on my skin – the “frontier” of the conflict – and began to equalize the internal with the external.
As I told myself, “Equalize. Equalize. Equalize,” I imagined that the temperature difference between the interior and exterior of my body was getting smaller and smaller. The interior and exterior were coming together to meet each other, to harmonize. I actively let go of my resistance over and over, softening and relaxing that frontier. Dissolving the conflict.
Normally, I would have been shivering, teeth chattering, skin covered in goosebumps for at least a minute and perhaps for as long as I stayed in the water. But this time I was at ease within about fifteen seconds and I swam contentedly for about an hour. I had a few moments when I felt uncomfortably cold again, but this resolved when I brought my attention back to equalizing the temperature differential once more.
I’ll write more about this process next week, but in the meantime, I encourage you to try it in the simple way that I’ve presented it here. When you experience physical discomfort or outright pain, first, stop resisting. Second, visualize the painful place in your body in the context of the experience surrounding it, and intend to equalize the experience inside the pain with that outside the pain. You can also utilize this technique with a psychological or emotional issue by bringing the issue to mind and then allowing yourself to experience it in your body – there’s always a physical expression to every psychological conflict.
Imagine a fish tank with a removable panel dividing it into two sides. On one side the water is dyed blue; on the other it’s clear. If you shift the panel it becomes porous, and the two waters mix, resulting in an even color. See if you can apply this image to your inner experience, allowing for an equalization between a restricted part of yourself and your greater self, or between yourself and the world around you. See what happens.
Be well,
Dr. Peter Borten
P.S. If you’d like to learn more about equalization and many, many, many more techniques for resolving physical and emotional pain, check out my new online course, Live Pain Free.
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Some years ago, I was apprenticing under an elder practitioner, and we stepped into the treatment room to meet a tan, muscular guy with a crushing handshake, a loud voice, and a surplus of confidence. “I just need a tune up,” he yelled immediately, lest we consider for even a moment that there could be anything wrong with him. He went on describe a life of conquest and wealth, from climbing Mount Everest to buying, selling, and merging companies. He was also kind enough to share his personal credo: that everyone should maintain a “cash cushion” of at least a million dollars – just in case. The only health issue he could think of was an old ankle injury.
But my mentor was a healer of spirits, not ankles. And I could sense, as he felt the patient’s pulses and asked polite questions, that he was smelling, seeing, hearing, and feeling information on another dimension. We stepped out of the room and he said, “The bigger the front, the bigger the back.”
I’m sure you get the gist of this expression even if you’re not familiar with it. You’ve heard about the preacher who foams at the mouth about moral depravity and then gets caught with a prostitute. In this patient’s case, we didn’t uncover anything scandalous, just a cowering core of insecurity and isolation that made all his accomplishments feel worthless. He had so much invested in the “front” in order to avoid revealing or confronting the “back.” To use the Japanese terminology from last week, we could see these fronts and backs as jitsu (“jit-soo”) and kyo (“kee-oh”).
If a kyo is an inner weakness, instability, or deficiency, a jitsu is the resulting drive to protect, acquire, and resist. Greed is always a jitsu emanating from some misunderstood or unrecognized kyo, and the same is usually the case with other strong drives that benefit only the individual’s ego or pocketbook.
Psychologists and philosophers have been digging for the secret kyos behind pathological behaviors for centuries. Many kyos would fall under what Carl Jung referred to as the “shadow aspect” – that usually hidden part of the personality where we keep everything we regard as wrong or bad. Jung said, “Everyone carries a shadow, and the less it is embodied in the individual's conscious life, the blacker and denser it is.”
It’s interesting to consider this front/back dynamic in an age when obesity is epidemic, military spending is outrageous, and people stab each other for Black Friday deals. What’s the hole we’re trying to fill or protect with so much acquisition and armor?
Whatever our individual kyos, I’m inclined to believe there is a deeper, central kyo embedded in the collective unconscious. It’s the kyo of the kyo, a core weakness that’s the same for everyone even if it’s expressed uniquely by each of us. While it’s gratifying when our jitsu activities lead to the recognition and treatment of our personal kyo, it’s monumental when we uncover and heal the one primal kyo.
As I see it, the fundamental kyo is the belief that we are separate from our world. Separate from God, Nature, Spirit (or whatever other term you like), separate from other humans, and separate even from ourselves, i.e., ultimately alone. This apparent separation is what allows us to perceive a world of attack and defense; a world in which our gains come at the expense of another’s loss; a feeling of guilt (for separating from our source) and blame; and an endless drive to find something that will correct this unsettled feeling.
All these expressions of the kyo are confused except possibly the last – a drive to find something that will correct this unsettled feeling. Of course it’s possible, if this drive is outwardly directed, for it to lead to overeating, gambling, hyper-acqusition, drug addiction, and more instability. But it’s also possible that it might direct us to uncover the truth: that we’re not actually separate or alone, and that we need nothing but to wake up.
Oneness with everything – sometimes called Self realization or unity consciousness – is a theme common to so many spiritual traditions and described by so many thoroughly rational, nonzealous people, that it would be difficult for an intelligent and open-minded person to dismiss it, even if the mind has no point of reference for it. In fact, I’ve noticed that once the seed of this concept is willingly invited into one’s mind, it tends not to leave. It’s compelling, because it would mean an end to so much conflict, an opening to such deep peace, and a resolution of our core kyo.
Over the week, I encourage you to feel into the underlying instability that compels you to seek for things outside yourself. Feel into the vulnerability that makes you want to attack others and defend yourself. Are these kyos different? Or do they emanate from one central idea? Can you determine what that idea is? If so, is it true? Tell me what you discover.
Regardless of your ability to unearth these feelings or beliefs, just arousing the spirit of curiosity is valuable. At the least, it’s better than being at the mercy of below-the-radar impulses.
Be well,
Dr. Peter Borten
P.S. If you didn’t read last week’s article on jitsu, kyo, and amoebas, you can check it out HERE.
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(
[0] => init_query_flags
[1] => parse_tax_query
)
)
Cart
