True of false: Hinduism is a polytheistic religion.
If you grew up in an Abrahamic, Western context, chances are that you answered “True.” I was certainly taught that Hinduism is a polytheistic religion all the way through grade school and high school. Let’s set aside the word “religion” for the purposes of this piece because many would argue that Hinduism is not a religion at all, and the word itself is a rather new invention influenced by British colonial rule. Hinduism is a spiritual path best described by the teaching of sanatan dharma--truth is universal, timeless, and unchanging. The precepts that all major religions have in common is the essence of this truth, and followers of this teaching do not hold their path in supremacy above others. The rest is really just details, for we know that truth expresses itself in myriad ways. And in the tradition that we generally refer to as Hinduism, there is only one supreme God—the various “gods” like Krishna, Shiva, Sita, Ram, Ganesh, Kali, and Hanuman are simply manifestations of God; different threads through which Divinity is expressed. As scholar Eknath Easwaran explains in his commentary on The Bhagavad Gita, “From the earliest times, Hinduism has proclaimed one God while accommodating worship of him (or her, for to millions God is the Divine Mother) in many different names” (p. 22).
I adore this teaching, as a humanitarian whose heart breaks to see the devastation caused throughout history in the name of religion and fundamentalism. I also adore it as a person with a dissociative mind who sees the world through multiple lenses and angles. In this piece I hope to demonstrate how getting familiar with the Hindu gods can offer a beautiful systemic metaphor for people to explore their internal world. Yes, there is one God—in the Hindu tradition, God shows up in roughly 330 million ways (the approximate number of major and minor gods). Raised primarily as a Roman Catholic, it always seemed plausible to me that the Almighty could choose to manifest in human form, born of a woman, in the person of Jesus. And I do love Jesus the social rebel and adore that many people find God’s love through Jesus. I could just never get behind the teaching, at least with my whole heart, that Jesus died for my sins and that professing belief in him is the only way to salvation. So it’s safe to say that even as a child, sanatan dharma was alive within me.
I still hang out in Catholic circles, even though I dislike mainstream Catholic social teaching. I draw strength from many aspects of Catholicism and similar Christian paths, and I have a particular fondness for the saints. I adore the saints for a similar reason to why I love the Hindu gods; the saints represent the different ways that God shows up in the world. There are many saints whose lives and teachings have spoken to me, saints like Therese of Lisieux, Teresa of Avila, Hildegard of Bingen, Benedict, Anthony, Jude, Augustine, Ignatius, Maria Goretti, and St. John of the Cross. Not to mention those who are not officially “saints” according to the Vatican yet whose lives and writings inspire me, specifically Fr. Henri Nouwen and Fr. Thomas (Louis) Merton. I love them for their humanity and for the overcoming of struggle, owing all glory to the Divine.
You may be familiar with the concept of patron saints. For example, St. Anthony is the patron saint of lost objects, St. Jude is the patron saint of lost causes, and while she’s not been officially labeled this, for me St. Hildegard of Bingen is a patroness of the holistic and expressive arts. Catholics pray to saints who they feel most connected to or who most get their struggle, asking them to intervene before God. For me, the Hindu gods hold similar appeal; the major difference is that they are not intermediaries, they are actually parts or aspects of the One Divine presence. Ganesh, the mighty elephant, is known as the remover of obstacles. Sonu, one of my drivers on my pilgrimage to India shared with me, “Pray to Ganesh first; he removes the blocks that keep you from getting to everything else.” Like many people keep a rosary or medal hanging from their car mirror, he keeps a little Ganesh on his dashboard. Ganesh is an expression of the God, the Divine remover of obstacles.
In Hinduism, gods are often paired by their masculine and feminine qualities to represent the union of consciousness (masculine) and energy (feminine). For instance, you often see Krishna and Radha together, Shiva and Parvati, and my favorite holy couple, Sita and Ram. One of the most meaningful stories in the Hindu tradition is that of Sita (energy), Ram (consciousness), and Hanuman (the monkey god representing breath and the ability to shape shift. Once, the demon Ravana (who represents the ego mind) captured Sita (energy) to exploit her for his own benefit. Ram called upon his devoted servant, the beloved Hanuman. Hanuman mustered the forces of his entire monkey army and they found Sita at the southern tip of India (symbolic because in our lower chakras is where we expel all of our life energy that we waste through worry and fear). They rescued her so she could be reunited with her beloved. Hanuman’s role in this story represents the power of the breath to reunite energy and consciousness. In this powerful fusion of energy and consciousness made possible by the breath, order is restored and we are deeply healed. It is amazing to me how Hanuman took on a large, angry form to destroy Ravana and the city of Lanka by fire; and yet he was able to assume a small, gentle form when he came to rescue mother Sita so she would not be afraid.
If you’ve read my work before on this blog, you know that I have a thing for Hanuman. To use Catholic language, I have a great devotion to him. Yes, his qualities displayed in the Sita-Ram story are a big part of why I love him. I am also drawn to the teaching of Hanuman as a bridge—because he is a monkey, he is the bridge between the human world and the animal world. And in my work I aspire to be a bridge. As a woman living with and healing from a dissociative disorder, all work on myself requires that I bridge the aspects of myself to live in wholeness. As a trauma survivor I draw great strength from Hanuman. As a miracle baby and incarnation of Shiva, born through the intervention of the wind God, others were threatened by Hanuman as his powers began to manifest in the form of a rather naughty toddler. The monkey king, Bali, threatened by Hanuman, devised a poisonous concoction of five metals to kill Hanuman. When Hanuman ingested the potion it only made him more brilliant, graceful, and powerful. A better metaphor for post-traumatic growth I have never heard...Jai Hanuman! Victory to Hanuman and victory to the Hanuman spirit within me.
Just like there are many parts of me, there are many gods that speak to my various parts. In addition to Hanuman I have great devotions to Saraswati, the goddess of music, art, and knowledge. Indeed her quality of knowledge, or Pragya, is the origin of the spiritual name I was given. I cannot think of a better goddess for an expressive artist to serve! Many other feminine expressions like Kali, Sita, Durga, and Lakshmi also give me strength. Just like Christianity uses the term trinity, Hinduism also makes use of a similar concept with the holy trinity of Brahma (the creator), Vishnu (the preserver) and Shiva (the destroyer) governing the necessary functions of life. On the feminine side, Parvati (fertility, love, beauty), Saraswati, and Lakshmi (wealth, fortune, and prosperity) compose a Tridev, or trinity. Whether you embrace these stories and qualities as spiritual teaching or as myth, there are numerous opportunities to notice where you experience resonance. Whether you are doing parts work for your own healing or with clients, the Hindu gods offer rich opportunities for helping one describe their own internal system with these metaphors and allegories. The stories are numerous and if you can step outside of your spiritual comfort zone and explore some of them, you may discover that they lead you closer to the oneness that is God because they can meet you as you are right now.
And isn’t one of the goals of parts work in healing trauma to honor and recognize the parts yet let them lead us to a sense of wholeness or integration? If the word integration is a sticking point for you—don’t use it. Indeed, many of us who’ve struggled with dissociative issues over the years can equate integration with a therapist’s desire to smash out or ignore what the parts have to say. So while the word integration may work for you, consider replacing it with wholeness or totality. This idea works similar to how the Hindu gods operate—many awesomely beautiful parts that compose one, unified whole. Even from this place of wholeness, the parts can be called upon when they are needed. And like in my internal system, one god/part (like Hanuman for me) may be the key to establishing balance and peace in the system.
There is one final aspect of Hindu teaching I wish to discuss here that you may also find useful in your own path of healing as it relates to parts. In the Hindu system the gods are constantly interconnecting and incarnating as other gods (e.g., Hanuman is an incarnation of Shiva, Ram is an incarnation of Vishnu, etc.) and this vibrancy serves the whole. A demon, like Ravana in the Hanuman story, is a part that thinks it is the whole - a part that tries to override the system for its own desires or survival. So the next time you talk about your demons, remember that you are not your demons. Like Ravana the ego mind, they are just an aspect of your experience that’s trying to overtake your entire system. Instead, consider learning to call upon other warriors to help you understand sanatan dharma--that truth is one. That we are not separate. And the largest most healing truth I’ve learned from studying Hinduism is that I am not my demons. I am not even my singular parts. Rather, learning about, connecting with, and healing my parts has allowed me to uncover the truth of who I really am, never separated from Divine presence. Even if working in the Hindu system like this doesn’t do it for you, I hope that you find something in your own faith tradition or in other areas of life (e.g., mythology, pop culture) that helps you to explore your internal world. May we all ultimately live in wholeness, honoring how every part is connected.
To read more:
Achuthananda, Swami (2013). Many many many gods of Hinduism: Culture, concepts, and controversies. Reliant.
Johari, H. (2016). Spiritual traditions of India coloring book. Destiny Books.
Easwaran, E. (2007). The Bhagavad Gita—Translation and commentary by Eknath Easwaran (2nd ed). Tomales, CA: Blue Mountain Center for Meditation.
Sometimes You Get Stuck in Chicago: 5 Lessons From My Life as a Pilgrim by Dr. Jamie (Pragya) Marich
I detest Chicago’s O’Hare International Airport. As a frequent flyer for business, I’m usually good for several stops at O’Hare each year—and the busy-ness, disorganization, and delays that come with it. At least one major delay at O’Hare goes down each year, and I’ve even slept on the airport floor in a makeshift sleeping bag constructed of airline blankets. A few year’s back I even nicknamed Chicago O’Hare the mouse trap of America. Since it’s so busy, if there is a delay or nuisance at O’Hare, travel throughout all of North American can get clogged up big time.
Oddly enough I managed to go a whole year without my routes running through O’Hare. Then, when I received my opportunity to go on my first spiritual pilgrimage to India, a work commitment in Chicago necessitated that I fly out of O’Hare. I thought little of it when I booked as I was simply overjoyed that there was a direct flight to Delhi! The night before I was scheduled to leave, I received the notification via text. My flight would be delayed... by 16 hours! For a moment my head started to spin into the hysterics of “This isn’t fair! I’m going to lose more than a whole day from my plans, just when I cleared the space to go to India. See, the universe hates me after all!”
My breath quickly found me and I realized—this is spiritual pilgrimage. Expect the unexpected. It’s supposed to be challenging and yes, the pilgrimage goes through Chicago. You know what that means; another change to cultivate patience through the art of waiting. Another chance to curse life for not working and being inconvenient, only to take that breath and realize my gratitude for even being able to go to India in the first place, especially when so many people are suffering there and in the world over. And maybe that’s what pilgrimage intends to teach us? Patience. Patience with ourselves and the process...
Pilgrimage comes from Latin meaning “to cross a threshold.” The art of pilgrimage has played a vital role in my life in a way I never could have expected as an American elementary student who first heard the term in reference to English colonial Separatists with funny hats. I worked in Medjugorje, Bosnia-Hercegovina—a major pilgrimage site in the modern Catholic world— from 2001-2003. Traveling there as a pilgrim myself first brought me to this sleepy town that would transform my life. I’ve also been drawn to major sites and pilgrimage-retreat experiences in the Catholic world and in the traditions of other faiths in which I take refuge. India was long on my wish list of pilgrimage sites and in the weeks leading up to the trip, I was giddy with excitement that I would be exploring a place that long felt like a soul home!
Oddly enough, the intention I set for this pilgrimage was to receive further help with patiently relaxing into the uncertainty. I’m in the midst of two separate struggles in both my personal and professional life; the epic stuff that may end up in my memoirs someday. The common denominator in both situations is waiting with uncertainty for an outcome to unfold where I have no control over the workings of other people, places, or moving parts. I know that being outcome-focused is futile; enough spiritual study has certainly revealed this truth to me. Yet relaxing into the uncertainties and trusting in the true nature of Self is a challenge to my still healing limbic brain. I am still a human being with human desires and frailties, which is why I continue to practice, work on myself, and yes, make pilgrimage. So naturally the Divine started on me before I even got to India.
An additional three hours of delay with boarding and tarmac issue, plus the fifteen hour flight, gave me plenty of time to reflect on what the pilgrimages of my life have taught me thus far. First, although pilgrimage may involve any crossing of a threshold that requires you to step outside of your comfort zone, travel if you can, as the ancients did when making pilgrimage. Travel is the ultimate metaphor for life. Travel reveals and builds character as you are challenged to deal with things like global events, the weather, delays, and everything that comes with stepping outside of your normal routine.
Which leads to the second lesson—pilgrimage is supposed to be challenging. To intone the wisdom of Jimmy Dugan, one of my favorite characters played by Tom Hanks in A League of Their Own, “If it were easy than everyone would do it. The hard is what makes it great.” Dealing with the hard, the obstacles that life throws at us, builds our spiritual muscles and forces us to rely on the spiritual resources that many of us hope to strengthen by sitting in the temples or praying in the shrines. If you allow it to, getting there may strengthen you more than what happens when you actually arrive.
In the Croatian language the word for pilgrim (hodačašće) comes from the same root as the word to walk (hodati). That is why for many faithful in a variety of traditions, walking is vital to the journey. Think of El Camino de Santiago, probably the most famous pop culture reference for this phenomenon. While certain destinations are made more accessible as technology develops, one can still embrace travel with the step-by-step, slow pace that walking engenders. This means accepting the delays as part of the process. This is my third lesson learned in my life as a pilgrim.
There is a saying in recovery that expectations are planned resentment, a lesson that’s been instilled in my life as a pilgrim. Number four—drop your expectations and you’ll be opened up to a whole new world of gifts. My India pilgrimage began with this lesson, as I was originally supposed to go for a training. When the dates got moved and I was unable to change my schedule around, the inner-prompting was to still go, especially because I’d already arranged the time off. With this being the first trip to a country that means so much to me and my spiritual development, it makes more sense to build my own pilgrimage than to be in training with little time to see anything else. I’m in the middle of a process unfolding exactly as it is meant to.
Even on my bonus day in Chicago I got to visit one friend/colleague I wouldn’t have gotten a chance to see otherwise due to her schedule. I had more time to visit with another friend and former student. Plus my hosts and dear friends, Jeff and Bradd, attended to my every need. Not only did they introduce me to a new series that has me rolling on the floor laughing, when I woke up on my bonus day in Chicago, Bradd put out many of his art supplies for me with a note to help myself. Even in the delays, I was given the needed message to rest, to create, and to appreciate connection in all of its forms. And when I finally arrived to India, specifically to my first pilgrimage site of Kripalu Samadhi Mandir in Malav (Gujarat), I appreciated the day I had there with renewed vigor instead of grieving the day and a half I lost.
The grand lesson in all of this is that life is the pilgrimage. We are sometimes called to make pilgrimage so that we can be reminded of the skills we need the most as we navigate the journey of life on this plane. I trust that the pilgrimage that I am on presently is nourishing me for the most important pilgrimage of all—the journey to go deeper within. This pilgrimage is constantly revealing the true source of my nature and my pilgrim soul—the Divine fusion of consciousness and energy, the only love story that really matters. When I am fully aware of this Divine presence within me, I can more fully let go of life’s stressors because I know that I am releasing them to this timeless source.
Am I still a work in process with all of this? Until this human brain of mine is fully healed, until the Arjuna within me realizes that he is really Krishna on the field of battle in The Bhagavad Gitaand until I can fully relax into the uncertainty of life, I continue to be a pilgrim. I continue to learn, I continue to grow, and I continue to release more and more of what weighs me down. I travel much lighter than I used to, and I travel joyfully.
When I first started to use EMDR with my clients, particularly with more complex cases, there seemed to be more that needed to get done before trauma processing. There needed to be more resourcing but also something that is able to touch a deeper trauma that is inside of our clients. Shame is usually the culprit.
Mason (2013) stated that, “shame safeguards the spirit.” When shame is our reality, we don’t feel good about ourselves. Shame is generally learned from experiences in our most vulnerable developmental years. However, since memories can be moved/restored through the process of memory reconsolidation (Ecker, Ticic, & Hulley, 2012), our reality is subjective to the meaning we give it. This teaching may question our foundation of what composes our reality. Even more to the point, it calls into question the very essence of who we are.
In the Institute for Creative Mindfulness EMDR therapy training, we explore the client’s trauma targets using a thematic approach. Addressing traumas in a thematic way allows the client to address what they believe and how they feel about themselves in order to rewrite, renew, or own their story. Because of this, anything can be targeted with EMDR, if it holds adaptive or maladaptive value and the client can emotionally access it. However, what about the experiences that are there but not recognized consciously or that started before narrative or declarative memory developed in the brain?
Let me first acknowledge the difference between what I am presenting and Paulsen and O’Shea’s (2017) “When There Are No Words” protocol. Paulsen and O’Shea’s stance is that their protocol “reset the hardwired neuro-affect circuits” and this is done in Phase 2 Preparation. What I am presenting here is an option for clinicians who are not trained to do “When There Are No Words” (or are having difficulty following the nuances of protocol they downloaded off the web). Paulsen and O’Shea’s protocol can be helpful for clients; however, I also believe that accessing implicit memories through what I am suggesting holds additional value on two levels. One, it is a good and safer place to get “buy-in” from a client, and two, if it does not go as we would hope, it can be “diagnostic.” I want to gain access to my client’s earliest wounds. What I am proposing is more of a “Phase 2.5” intervention that links Phase 2 and the reprocessing Phases 3-6 (Marich, 2019). This intervention allows clinicians to address our client's preverbal schemas with any and all thematically shame-based core belief clusters because this is actually where the cluster begins.
Shape and Color Set-up: While taking clients trauma history (Phase 1) and assessing core beliefs (Phase 3), I am looking to put their core beliefs in two categories: shame-based (i.e., I am bad, I am worthless) and fear-based (i.e., I am in danger, I am powerless) core beliefs. Before floating back on a core belief I will ask, “Do any of these shame-based beliefs just feel like they have always been there?” (I will either ask this during Phase 1, Client History or Phase 3 Assessment.) Nine times out of ten, clients will identify a shame-based negative cognition. If the clients pick a fear-based cognition like “I am in danger,” I stay away from it because it is most likely linked directly to an event that can be directly recalled and I am not trying to have them start reprocessing a direct memory. If this happens, I will guide them towards a shame-based core belief.
After resourcing in Preparation (Phase 2), assessing targets (Phase 3), and establishing some kind of stop signal, I then have the client create a target of the core belief felt-sense by asking, “What shape and color would represent this ‘has always been there’ belief?” Once the client has the image (and negative cognition) then it is standard protocol time (i.e., Phases 4-7 and Phase 8 in the next session). Future template can be done but I feel that because I am priming the pump and that there are declarative memories still to go, I wait until I see how the client responses to the process and do future templates with memories that are able to be recalled.
Rationale: I am trying to see what is going on under the hood and also preparing their memory system for reprocessing shifts. My reference to the shape and color or image comes from Mark Grant’s work on pain management (1995). Paulsen and O’Shea also use this strategy; they do not, however, want you to activate the client. My position is that if we are addressing the client’s schema, that they are feeling all the time, they are already activated. Again, I suggest doing this on shame-based themes and not fear-based ones because I believe it is safer and the client is less likely to activate actual memories. However, activating shame-based memories does happen. In this case, I will guide them back to target or go back to resourcing. If the client has too much shame then the standard practices of creating some distance between the client and image, having the client pendulate, or taking only doing a fragment is advised. To further support my position, if the theme carries a high SUDs, which it normally does, Shapiro (2018) suggests doing a more intense early memory first because if they can do this, then they can handle whatever else is to come. Lastly, and for obvious reasons, this is actually the start of the cluster.
Buy In: Starting with a shape and a color allows the client to test-drive reprocessing. When clients open up to reprocessing they are opening themselves to their own healing. When that positive shift happens, they have experienced something that is effective and they will have more buy-in into their treatment. When, as the clinician, we express that it is a more indirect way of reprocessing EMDR, it implies that we are starting someplace safer. Clients appreciate this. Also, since their core beliefs are something that they already feel and live with on a daily basis they are familiar with it and okay talking about this more than their traumas. Once they have seen a shift in this, then now know and have direct experience that EMDR therapy works for them.
Diagnostic: Doing this is also a good test run to see if the person is able to do the deeper work and can be diagnostic in the sense that you get a feel for the clients protective/dissociative system and their level of preparedness on an unconscious level. Ideally, this is assessed in Phases 1-3 of EMDR but it is not always apparent on an unconscious level. Obviously, we need to have rapport, do assessments like the DES (at a bare minimum), and use our clinical judgment but it is not always obvious how someone’s unconscious will respond. If the client picks a shape and a color that goes from dark to something light and has freed something in them or they feel lighter, then chances are they are ready to do the deeper work that they are coming to us for. Additionally, they now have direct experience with feeling a shift in their emotional body, particularly with something that feels like it has always been there, again, we get a lot of buy-in.
As clinicians, we also get a lot of information regarding diagnostics if the client cannot remember their early childhood and/or by seeing if the client can do calm/safe place or container. If they cannot do this effectively then there is more going on in their dissociative process that is worth discussing with them (Paulsen, 2009). I started doing the Color and Shape Set-up before having the Dissociative Table (Paulsen, 2009) as a tool in my EMDR toolbox. I now will start with the dissociative table, O’Shea and Paulsen’s “When There Are No Words,” and then this Color and Shape Set-up, when appropriate.
Observations: The shame color/shape/image is usually dark. When reprocessing goes well, people get to a bright and lively color and/or translucent image. Sometimes, it just disappears. When it does not go “right” the image usually stays the same and clients will say, “it does not feel like it is going to move.” This is clinically telling and potentially diagnostic so more psycho-education and resourcing may be needed. Yes, some clients will have the wherewithal to identify that “it has always been there” or “I just feel it.” This insight may indicate where they are at in their readiness to do deeper reprocessing. This suggests to me that they are highly attuned to their body and are already primed to do EMDR or trauma reprocessing.
Generalization: Generalization is when the client starts to reprocess all of the thematic memories in a cluster (Ecker, Ticic, & Hulley, 2012). This happens because once a core belief is resolved in an earlier memory the lesson learned is applied to other similar situations. Since the brain works through making associations, any association can connect to the neuro-network that rides this theme is going to be impacted, hence has the opportunity to be reprocessed. If the client is consciously and unconsciously open to healing then they are going to do a great deal of work starting in this way.
Populations: I particularly love doing this with people are addressing their addictions because they are usually living in their right-brain processes. This also goes for people who are creative and children between the ages of 2-12 respectfully. Highly motivated adolescents respond well but other adolescents find it weird. Similarly, I like doing this with personality disorders as well because it gives them the opportunity to allow shifts to happen, and/or challenges them if it does not. It provides experiential material to work on. For more left-brained people, it can be a challenge but it gives them the opportunity to connect to their more emotional side.
Healing Light: Also, consider that this can be done in combination with healing light. I will have clients get their SUDS down to a like 2-3 and then I will perform the healing light or Light Stream on the remainder. I have witnessed some very spiritual and religious experiences by doing this.
Target Order: When I do a floatback and get the earliest memory if it is not between the ages of 2-5, I have my client’s try and float further back. Because of what I am purposing, with regard to schemas and shame-based beliefs, it is implied that the earliest recall memories are going to be represented around the chronological ages of 2 to 5. Our expertise that tells us that the schemas started before the age of 2.
Clients are coming to us for our expertise on the therapeutic process and trauma etiology, which can conflict with letting the client lead or decide what memory to do first. If I have a client who wants to address something more recent or only one specific memory then I will have them try the Color and Shape Set-up first as a test run. Similarly, if there is no discrete memory (Greenwald, 2007) or test run memory to do, I also do this. There are times when having the client lead or pick a memory that they want to work on can be effective. Allowing the client to lead the selection of targets without any guidance, however, can be what creates more work later. So, we have to have a good case conceptualization in order to maximize the outcomes of healing and our conceptualization has to be based on trauma-informed care, which means to me, safety first. What this writing ultimately comes down to is that traumas are compounded in the memory network because our neuro-networks are associative and by previous traumas so starting off at the earliest is the safest and will be more likely going to produce better outcomes (Greenwald, 2007).
Feel free to contact me for individual consultation or attend my weekly group on Friday’s 12-2pm EST.
Ecker, B., Ticic, R., & Hulley, L. (2012). Unlocking the emotional brain: Eliminating symptoms at their roots using memory reconsolidation. New York, NY: Routledge.
Grant, M. (1995). From https://emdrtherapyvolusia.com/wp-content/uploads/2016/12/Mark_Grants_Pain_Protocol.pdf Retrieved on 2/8/19
Greenwald, R. (2007). EMDR: Within a phase model of trauma-informed treatment. Binghamton, NY: Haworth Press, Inc.
Marich, J. (2019). EMDR Therapy Phase 2.5: Honoring a Wider Context for Cnhanced Preparation. [Blog Post] Retrieved from https://www.instituteforcreativemindfulness.com/icm-blog-redefine-therapy/emdr-therapy-phase-25-honoring-a-wider-context-for-enhanced-preparation-by-jamie-marich-phd-lpcc-s-licdc-cs-reat-ryt-200
Mason, M. (2013). Women and shame: Kin and Culture. In. Claudia Bepko (Ed.), Feminism and addiction (pp. 175-194). New York, NY: Routledge
Paulsen, S. (2009). Looking through the eyes of trauma and dissociation: An illustrated guide for EMDR therapists and clients. Bainbridge Island, WA: A Bainbridge Institute for Integrative Psychology Publication.
Paulsen, S., & O’Shea, K. (2017). When there are no words: Repairing early trauma and neglect from the attachment period with EMDR Therapy. Bainbridge Island, WA: A Bainbridge Institute for Integrative Psychology Publication.
Shapiro, F. (2018). Eye movement desensitization and reprocessing (EMDR): Basic principles, protocols, and procedures (3rd ed). New York, NY: Guilford Press.
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