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James W Jesso Introduction Neal Goldsmiths Psychedelic Healing provides an overview of what he terms Psycheology: a concise framework for personality development, interpersonal relationships, neurosis, and the role these aspects of our self play in our natural psychospiritual development. He outlines the significance of psychedelics in this process of psychospiritual maturation while paralleling it to the process of healing and development he has gone through in his own life. Though he goes into depth on many other aspects of psychology and psychedelics including the history of psychedelic research, several different psychotherapy methods and the major psychologists and researchers affiliated to these points for the purposes of this essay I have focused on the process of personality development, how it affects our relationships and the role of psychedelics in the process as far as I have understood it. In the conclusion, I also touch on how learning about psycheology has benefited my own life. Psycheology: an overview of key points Psycheology is a term Neal has made up to help revive the core meaning of the word psychology. The word Psychology comes from the Greek psukhe, meaning soul, spirit, mind, life, and breathe, combined with the Greek logos, here used as statement, expressions, and discourse, more often thought of today in the form of -ology, as the study of. {pg79} Psycheology is a paradigm for psychology that redirects the focus back onto this core concept the psyche: the source and ground of our being. He presents that we have an essential core self that is deviated through the creation of personality in response to our relationships with our parents as children. When we are babies we openly express our core selves, but in an effort to continue to obtain love from our parents we alter the way we express ourselves to meet their demands, the result being our personality. This deviation happens when the parents do not respond to a childs expression of core self with calm conscious loving but instead provide a warm (getting angry) or cool (retracting love). We develop personality to ensure love from our parents because Love equals safety, making it our fundamental concern during infancy.
These
deviated
aspects
of
our
core
self
are
not
eliminated
but
suppressed
and
buried
beneath
our
ego:
a
defensive
psychological
shell
we
create
to
ensure
parental
love
as
a
child,
which
expresses
itself
as
our
personality.
This
suppression
develops
and
informs
our
relationships
throughout
our
adult
life
and
gives
us
an
inaccurate
view
of
our
world
due
to
that
view
being
informed
and
filtered
by
our
defensive
ego*,
which
is
a
fallacy
created
in
response
to
poor
parenting.
This
inaccurate
view
is
often
expressed
in
the
form
of
neurosis.
Which
to
Neal,
is
not
pathology
but
a
stage
of
psychospiritual
development.
Neurosis
is
a
symptom
of
developmental
challenges
that
arise
naturally
in
our
lives
and
can
be
understood
through
cultivating
an
understanding
of
its
source.
It
is
a
sign
of
spiritual
immaturity
and
a
wonderful
opportunity
to
grow.
To
pathologize
it
and
make
it
a
disease
in
the
mind
of
the
person
going
through
its
challenges
effectively
circumvents
their
ability
to
grow
and
learn
from
it.
I
dont
believe
in
Neurosis
as
a
pathology
to
me,
neurosis
is
the
natural
unfolding
of
human
maturation.
Since
everyone
is
neurotic
to
some
degree
or
another,
it
cant
be
seen
as
a
disease.
If
it
was
pathological,
it
would
have
been
selected
out
of
the
human
population
by
now,
instead,
it
is
ubiquitous.
So
what
could
be
the
adaptive
value
of
neurosis?
It
is
the
overcoming
of
neurotic
challenges
that
brings
pleasure,
effectiveness,
and
wisdom.
{Pg
84}
Neurosis
is
something
that
can
be
overcome
and
grown
out
of
but
its
symptoms
are
not
problems
to
be
worked
on.
To
work
to
fix
yourself
will
only
make
the
perceived
problems
worse.
We
can
compare
the
process
to
trying
to
poke
and
prod
at
a
flower
bud
in
an
effort
to
make
it
bloom.
We
are
naturally,
biologically
programmed
to
mature,
but
sometimes
get
derailed
by
our
reaction
to
trauma
or
a
severe
deficit
in
childhood
Under
safe,
loving
conditions,
we
will
naturally
realign
towards
the
healthful.
{pg85}
The
symptoms
that
arise
in
the
form
of
neurosis
are
a
good
thing.
They
bring
a
person
into
confrontation
with
the
truth
of
himself
or
herself
and
provide
an
avenue
to
earn
the
pleasure,
effectiveness
and
wisdom
that
comes
with
growing
through
these
challenges.
*
It
is
important
to
mention
that
he
does
not
demonize
the
ego
like
many
contemporary
spiritual
philosophers,
but
only
points
out
the
destructive
function
it
carries
out
when
we
forfeit
our
core
self
out
a
fear
cultivated
by
parental
rejection.
Identifying
with
it
completely
in
an
effort
to
utilize
its
effective
safety
bubble.
[The
ego
is]
a
natural,
adaptive
psychological
structure
that
in
a
healthy
individual
is
a
powerful
tool
used
by
our
[core]
self
our
true
identity
to
have
an
adaptive
effect
on
the
world
and
our
survival(pg67)
Instigated by the actions of the parental figures, this process of a child learning to suppress aspects of their core self, wherein these suppressed aspects are considered to be not good enough, wrong or bad, causes the development of psychological dualities. These dualities between core self and cultivated personality are internalized as variations between I am good enough and I am not good enough. When these dualities are mild a person will seem more together, calm and constructive. When these dualities are extreme they are expressed in drastic and unpredictable mood swings. If too extreme they can be too much to be contained within one personality and require two separate personalities (such as pushy and insecure) to accommodate{pg69} We naturally attempt to move towards a balance within ourselves and when our internal dualities are extreme, they can be very difficult to address within. So when we enter an intimate relationship we begin to project one of our developed subpersonalities outside of ourselves and onto our partner in an effort to offset the deep psychological load of holding both extremes. In a couple, each person will adopt one of these two subpersonalities: for example, the husband might project Im the tough guy! when in reality the tough guy persona is a false, fear-based, defensive shell. He might likewise project his Other onto his spouseshes so weak! The weak/wimp/loser persona, although equally fear-based, is more submissive and so less reliably protecting and safe, and so our inner wimp is often projected onto the spouse so it can be the partner we criticize instead of ourselves. {pg 69} He goes on to talk about how this process of projection can be very beneficial for personal healing. Since our inner duality and neurosis is a response to our parents immature parenting and that the parent is no longer the same person who caused us to suppress our core self, we are unable to address these issues directly with them. Where does the Twenty-four-year-old woman who screwed you up reside now? Not in the more mature sixty-, seventy-, or eighty-year-old woman shes likely become. {pg70} That parent that screwed us up exists mostly within ourselves now and we will often find a spouse or partner that is similar to our opposite-sex parent because it enables us to project that parent onto our partner to help process and heal that parental relationship through the relationship with our partner. In a mature and conscious relationship, where we recognize that most of the problems we see in our Subpersonality is an aspect of psychologist Roberto Assasgioli concept called psychosynthesis.
Where within ourselves at any given time we have a variety of different subpersonalities operating and will arise to the surface in relation to specific contexts. Psychosynthesis is a process of recognizing these subpersonalities and integrating them into a holistic sense of self
partner are a projected latent frustration we have with our parent, we are able to help each other heal those relationships and grow into more spiritually mature people. Allowing us to break the cycle of contracting our children into the psychological wounds we received from our own parents. Psychedelics and the Core self In the early sections of Psychedelic Healing, Neal discusses his personal experience with psychedelics, the process of healing it helped guide him through and the potential benefit they can have in psychotherapy and personal development. His overview of personality development weighs heavily on the idea that the results of immature parenting are the creation of a personality that is a contorted expression of your core self the ground of your being and that this contorted expression is the basis for neurosis spiritual immaturity and an inaccurate view on the relationships in your life. When we begin to understand this, we are able to potentially overcome the challenges that result form this process and become more grounded in our core self, the earliest, deepest and most authentic part of us. {pg79} The therapeutic role psychedelics play in this process of healing is that of facilitating an illumination of the core self we have lost sight of into our conscious experience. Bringing it to the surface of our awareness and allowing a direct connection to our true nature. They do this by either helping us to transcend the psychological barriers we have set up as a defensive shell to protect us from the childhood experience of fearing the loss of parental love, the loss of safety, the loss of life, or by facilitating a direct experience of ego death, the perceived dying of our ego-based identity. He claims the therapeutic effect of psychedelics exposing you to your core self as being similar to sympathetic resonance. Describing the process, he states: If our conscious attention or identity is brought into contact with our awareness of the deepest ground of our being, our conscious awareness elicits or comes into identity withbecomesthat same deepest sense of self. We are changedtransformedback into identity with the true self we abandoned in our childhood quest for parental love. {pg80} Conclusion Where one vibratory body, like a tuning fork, responds to the vibration of an external stimuli by beginning to vibrate in response to that stimuli
The paradigm of psychology that Neal outlinespsycheologyprovides a solid framework for understanding our interpersonal relationships and ourselves, allowing for a more solid and confident understanding of the extent to which psychological mechanisms developed as a response to lacking parental love, work to create an inaccurate view of our lives and potentially destructive tendencies in our relationships. It opens our ability to grow by removing the pathology of neurosis and allowing our journey of psycho-spiritual maturation. His description of the psychedelic experience as it relates to this theory of personality development is a keystone in the development of a western medical paradigm that incorporates their therapeutic value. On a personal note, it has helped to show me that I project my inner frustrations onto others in an effort to avoid taking responsibility for them within myself. While simultaneously empowering me to understand that this recognition is a beautiful point along my psycho-spiritual development. His description of the therapeutic benefit of a mature relationship has brought me to a deeper appreciation of my best friend and caused me to feel more confident about my ability to build healthy relationships. It has also opened me to a conceptual language by which I can understand how my own psychedelic spiritual practice has helped me to create a more honest expression of myself. Showing me how psychedelics have helped to dissolve the inaccurate views that hindered my ability to see my world and myself clearly. Bringing me back into connection with the ground of my being before I even realized it was this deep-seeded psychological distortion that was limiting my lifes true vibrancy.
This work by James W Jesso is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License