Yearning for peace

Most people I know, and those I meet yearn for peace. They deeply desire to live in peace. Yet in spite of all yearning, peace seems to retreat more and more to an unreachable distance.

Is peace an unattainable goal?

Peace is the goal of many people and nations. It is often spoken off, thought about and desired; however, it is very rarely experienced directly by individuals and nations.

In some Buddhist countries, like Bhutan in the Himalayas, where the population has lived in peace for many years, it seems that living in peace is only possible when controlled, limited access to the Western technology and its values is allowed.

The Aborigines of Australia lived in deep harmony and peace with each other and the earth when the mostly Western settlers took their lands and repressed their culture.

Why is peace such a distant goal?

Our society thrives on conflict - inner conflicts, conflict with others, with family and at work. We are in conflict with the earth, treating her as an enemy, abusing her. It seems that conflict is an integral part of our Western society and make-up, inherent in our cultural Christian heritage, possibly of humanity as a whole.

The dynamics of conflict, real or projected, lead to to a winner and loser concept and eventually to wars. Conflict is the result of one party's wanting to be right and believing that the other is wrong and should take on the perspective of the first party. If the second party refuses, a conflict ensues.

Personally, I believe that both participants in the conflict are losers, wasting their creative energy. Conflict is the precurser of violence and war, which, on a collective level, may lead to the death of many.

Is it possible to guide one's life energy into working creatively with others, into cooperation? In order to do this, a 180 degree turn and a conscious choice to let go of old habits are needed. Such a change would imply that both participants can be winners.

Ending a conflict and a war does not automatically bring about peace. These acts represent the end of a battle and killing. To live peace requires a deep change of inner attitude and awareness of the unconsciously held beliefs that lead to conflict. Through conscious choice I can allow one's life energy to flow into a dynamic cooperative interaction with others, into life-giving actions. Then I begin to live peace.

Living peace is not possible without inner peace. How can I learn to deal with my own inner conflicts? My change of attitude toward myself and my inner conflicts will allow the peace within to emerge.

Each human being carries the power of peace within. Access to this power, however, seems buried. Peace is carried by the strength of the heart. Peace unfolds and grows where love flows. The time to learn again to listen to the voice of the heart, to turn toward this inner voice of love and wisdom, is now. I can thank the heart for its daily work, pumping the lifegiving blood through the complex system of the body, and thus learn to love myself again. I can also express gratitude to my body as a gift and to the lifegiving earth for bringing it forth and nurturing it.

To live peace is a conscious choice of each human being and needs to be modelled. The unconscious collective belief that conflict is an integral part of our existence, which has been passed on through the generations, prevents lasting peace .

The creation of our inner peace will unfold out of a deep respect for one's self, nurtured by the flow of loving heart energy. It will extend and expand into the outer world, family, work, environment and be manifested in interactions with others. I will begin to honor and respect myself, others and creation. The winner-loser dynamics will become less important and will no longer determine my actions and life. Conflicts will be recognized as a waste of my precious creative energy.

My relationship to the earth as an enemy to be conquered will change. Exploitation and abuse will transform into alignment with the earth's deep nurturing life energy. I will be able to return once more to love her, to honour and respect her as a lifegiving planetary being.

This inner attitude fosters peace. Peace includes all the above. Peace is a process of growth, a state of dynamic cooperation, a vibrational frequency that calms and soothes the many pains and wounds suffered by humans and the earth. This vibration can weave through all beings and allows pain to relax and calm down.

In looking at the recent movements and shaking of the earth, the resulting tsunami and its effects, from this perspective, one can assume that we are in a continuous state of conflict with that which gives us life and nourishment. Wars, atomic explosions and the continuous exploitation of resources and destruction of the earth's atmosphere are abuses that cause major upheavals in the earth's innermost being. Long ago, major upheavals, which made continents move and gave birth to mountain ranges, took place on earth. Most of those changes were caused by the impact of outside shocks, such as meteorites, comets, and possibly small asteroids. Traces of metals foreign to earth have been found on land and in the oceans. The Himalayan mountains contain rudiments of shells from oceans, implying that they were once covered by water.

This time it is different. It is we humans who accelerate the changes and movements of the earth. When a child or an adult is having an emotional outbreak, a catharsis, one holds the person gently in one's arms, soothes him or her until he or she calms down. Yet, the earth, undergoing her process of change, is beaten and punished. Our fear of her declares her the enemy. She does not want to kill her children, and convulses in pain.

Can we, in spite of the many deaths that are a symptom of her pain, turn toward her? Initiate a deep peace with her by aligning with her process? This is what is needed to help her through her process of growth and transformation - to begin to return the love she gave and still gives in form of atmosphere, earth, food and nurturing.

Am I aware of her efforts and pains, when she moves the tectonic plates through earth and I see quakes, followed by volcanic activities which take many human lives? Can I finally learn to turn toward her lovingly, attune to her needs, align with her, and know when she has to move next, as the animals that sense her movements in advance and retreat to a safer place can do?

Can I love her again deeply, with her movements and changes? Peace, within and without, this dynamic state of cooperation, creates a frequency in which the earth can relax. The key to true peace within and without is to nourish the earth with my love, to thank her for her lifegiving nurturing and to be lovingly present throughout her transformation and changes.

Dr. Margret Rueffler

Transpersonal psychologist, internationally known teacher, workshop facilitator and consultant, has published several books and has researched The Psychology of Nations for the past twenty years. She is the founder of the PsychoPolitical Peace Institute, both in New York and Switzerland.

www.pppi.net

PsychoPolitical Peace Institute and Foundation
www.pppi

PsychoPolitical Peace Institute and Foundation
www.pppi.net

The psychology of nations

Working with Manhattan's multicultural population in my New York psychotherapeutic practice, through the years I have encountered clients of many different nationalities and religions. This has afforded me deep insights into the psyches of clients of various nationalities including Jewish ones and even children of holocaust survivors, often of Polish, German, and Russian descent.

One specific therapy session with a young Jewish man whose father came from Germany got me in touch with my theretofore unconscious German national heritage of World War Two and the holocaust.

German-American, born at the end of that war, this came as a genuine surprise to me, especially since the war had taken place before I was born. Exploring this, I found that my personal German heritage moved me deeply. For several years I struggled to accept my previously unacknowledged and unknown guilt and embarrassment of being German.

Recognizing and personally experiencing that inherited psychological pattern allowed me to understand the influence of collective patterns and traumata on the individual as well as the reciprocal influence each individual asserts, via thoughts and actions, on the collective. This influence can be either negative or positive. Once conscious, one has the freedom to choose the way s/he influences their own and collective patterns as well as the resulting national ones.

Clearly, the awareness and recognition of the deep wounds in the soul of a nation caused by the trauma of war (victims and oppressors alike both suffer) afforded me the opportunity to view the behaviour of a nation from quite a different perspective.

The Psychology of Nations: the Model and the Theory grew organically over years of personal experience and application, years which allowed me to research and explore behavioural and international patterns, prevention, and the healing of national traumata and to understand national collective processes. The Psychology of Nations is a wider framework for multiple applications of this awareness which are currently being researched and developed. They are taught theoretically and can be experienced as well.

What is the Psychology of Nations? As a "New Psychology" it is an emerging perspective, a holistic model which views the individual as an intricate part of a national collective. The collective in turn (seen here as a group with the same cultural, religious and linguistic background) is embedded in the consciousness of humanity as a whole. This perception allows one to view it as a living system bound by its own respective laws.

A nation's psychological heritage, individual as well as collective, is lived and expressed in the nation's current concerns, activities, and choices. The understanding of the interconnectedness of the individual and the collective and the power of the individual to influence that collective are basic to the transformation of the national collective unconscious. More, this very understanding brings with it an appreciation of the importance of individual choice and the assessment of the laws and principles which govern a nations development. In short, the complexity, the cycles, and the rhythms of psychopolitical events can and should become conscious.

The Psychology of Nations is based on the inner attitude of honoring the "Self" with its inherent developmental and evolutionary potential as the center and depth of an individual as well as of nations. This allows for the healthy integration of individuals into their respective nations and into the constellation of humanity and the planet itself. This new inner awareness can and inevitably will transform deeply rooted national patterns and lead to changes in the quality of life both of the individual and the collective, allowing them to grow and cooperate in harmony and in alignment with humanity as a whole.

Application: The Psychology of Nations is introducing PsychoPolitical Action Projects, working on location with multi-ethnic groups for the prevention and treatment of violence and collective traumata based on the psychological principles of

Compassion

Empowerment

Choice

Self-Help

in combination with psychological, emotional, financial and material support, and skills training. These projects are applied on location in cooperation with individuals and with sponsoring organizations.

(Healing a Collective, 1994 - 1998, Bakuriani, Rep. of Georgia)

(Can Collective Violence Be Prevented?, 1999 - 2002, Bali, Indonesia)

The Psychology of Nations researches the national psyche as a living system, its development, psychopolitical history, collective traumata and national consciousness within humanity as a whole. Prevention of violence, assessment of multi-ethnic tent ions, their mechanisms and how they develop are emphasized.

The Psychology of Nations can be experienced in seminars which familiarize the participants with the values of compassion, empowerment, choice and self help and which ultimately lead to a new inner attitude.

(Die Ermächtigung des Einzelnen, das Kollektiv zu verändern, etc.)

The Psychology of Nations includes several different areas all of which are applications of this model of consciousness such as PsychoPolitical Action Projects, research and theory, psychological intervention teams et. al, and are all based on the aforementioned values of compassion, empowerment, choice and self help.

Dr. Margret Rueffler, a transpersonal psychologist, is the founder of the PsychoPolitical Peace Institute of New York, USA, and of Staefa, Switzerland. For more than twenty years she has developed and researched "The Psychology of Nations" and trains people both locally and internationally. In addition, she has published books which have been translated into several languages.

PsychoPolitical Peace Foundation

Gehrenhof im Geren 5, CH 8712 Staefa, Tel: +41(0)1 926 8182 Fax: +41(0)1 926 8110

e-mail: found@pppi.net webpage: http://www.pppi.net

The psychology of nations

Conflict resolution and prevention of violence

Conflict resolution is widely recognized as an extremely effective means of dealing with open contention. It is designed to be applied while a situation is ongoing to prevent further escalation and to resolve the conflict via peaceful means.

Prevention of collective violence, however, is a broader approach and process for recognizing, assessing and transforming the underlying collective belief and behavioral patterns that eventually erupt as conflict and lead to crises within and between groups and entire nations. It is a long-term approach utilized to transform collective values and effect deep changes in unconscious attitudes toward violence and crisis. This, in turn, eventually, ushers in collective creative cooperation.

Although conflict resolution can be part of prevention, the latter is a more far-reaching and long-term solution.

The prevention of collective violence is based on an assessment of the psycho-political history of a group or nation* and the current behavior resulting therefrom. It attempts to work with the limiting and restricting collective belief systems which, being unconscious, too often lead to aggression, outbreaks of violence, and wars.

These collective beliefs are living psychodynamic patterns resident in the individual and collective psyche. With time and repetition they gain power and strength, and control individual, group, and national behavior, feeding on violence, war and destruction. As they continue to do so, they become increasingly more powerful, yet the individual remains unconscious of the process.

The prevention of collective violence aims to uncover funamentally held collective fears such as the fear of annihilation, which is deeply ingrained in the psyche of humanity due to millennia of individual and collective experiences of prior violent traumas.

In order to work with preventing collective violence, however, the healthy, unlimited potential for growth and evolution within the individual, the nation, and the psyche of humanity itself needs to be acknowledged first. So doing allows for a positive perspective that is a radical departure from the emphasis on pathology, illness, and lack, to the recognition of the boundless, if dormant, potential in each. This potential lies hidden beneath the unconscious fear of existence, but can be activated and tapped by becoming aware of it. Wars, power struggles, and conflicts can then be recognized as symptoms, as well as direct results, of this underlying fear. Due to its power, the unconscious fear of existence distorts the life-giving constructive energies of the psyche and diverts them to achieve and fulfill its own purpose, which is violence and destruction. Given an appropriate framework, though, our healthy unlimited potential can be accessed and freed. Its flow opens a powerful possibility for channelling the urge toward conflict and aggression and routing it into co-operation and growth.

Recognition and acknowledgment of the infinite individual and collective potential leads to a shift in understanding precisely how collective violence functions. This perception allows the restrictive belief patterns that lead to countless repetitions of violence, wars, and atrocities to be laid bare and viewed as the build up of rigid psychodynamic structures that restrict and distort the underlying potential.

In Western psychology, fear of annihilation is acknowledged as a given at the base of human existence. Supposedly, all human behavior is determined by it. But is this truly so? There must have been fertile ground prior to this where, through the infliction of major collective trauma or catastrophe, the fear began to take root and grow. Memory of humanity’s limitless underlying potential has been deeply buried. It is exactly this obscuring of our infinite potential that allows the fear to control and influence individual actions and reactions and thereby continue to strengthen its own structure and dynamics. Every war and individual act of destruction and violence feeds the fear of annihilation. Over time and with innumerable repetitions these collective psychodynamic patterns, their origins long forgotten, grow in strength and are acknowledged as the norm. Now unconscious, they relentlessly drive the behavior of individuals, groups and entire nations.

The present conflict between George Bush, President of the US, and the elusive self-styled leader of terrorist groups, Osama bin Laden, that is being acted out on the world stage has generated a world wide wave of fear throughout humanity.

Ostensibly, Bush and Bin Laden are very different from each to other – one is Christian and the President of an acknowledged superpower, the other a Muslim, a terrorist in hiding. Bin Laden feels called to the task of destroying this superpower nation with its Western values while Bush vows to destroy bin Laden and his terrorist organization.

One could argue that it is the direction that US politics took in the past years that allowed this hatred toward the US to grow, culminating in the events of September 11. One could also argue that bin Laden’s terrorists attacked first. Indeed, one might well ask, ”Who is the real aggressor here?”

In fact, both men have a lot more in common than might be immediately apparent.

Each sees the other as inherently evil and each is fighting the other as such. Each claims to be freeing the world. Yet, both use violence to do so, violence that may ultimately kill innumerable innocent people of many nationalities. Bush and bin Laden are dancing with each other, a dance macabre, the perpetual dance of victim and aggressor - every so often exchanging roles. Inevitably one must come to the conclusion, when looking beneath the apparent differences in roles, appearance, and clothing that both are simply puppets dancing on the strings of the same master puppeteer.

Looking at this as a global drama unfolding, with the Earth as the stage, and the script the story of humanity’s psyche and its future, who or what, we may well wonder, is the director of this worldwide play?

Both actors are major characters since they are able to engulf the entire planet (the audience) in the collective fear of existence and fear of death. The audience itself is being skillfully manipulated by the media to move ever deeper into the fear. The play exerts its fascination. Each spectator's life seems threatened as well. This in turn creates an environment in which more violence, heretofore hidden in the collective, can surface, a never-ending cycle, well known in the history of nations and the world.

In this drama, there is no longer a good guy and a bad guy. As much as each would like to believe that he is in charge and pulling the strings, Bush and bin Laden are merely actors in a larger power play, the unwitting instruments of unconscious collective psychodynamic patterns, ever increasing the fear of existence. Both men plug deeply into the collective psychodynamic structure of fear of existence and fear of death, and unconsciously act out those beliefs. Both expend an incredible amount of energy in feeding and fueling the violence, which further feeds the strengthening of this collective pattern. And so the pattern becomes yet more powerful and controlling, gaining further influence on behavior through the individual and collective psyche. In short, the psychodynamic structure of aggression in the psyche of humanity is being activated through the actions of both players and fed and strengthened by the collective field of fear, which then activates and triggers violence in individuals and groups world wide allowing this ingrained individual and collective pattern to act out its own purpose. Surely, this is a vicious cycle.

Since the psychodynamic structure is in the unconscious, it can only be recognized by its symptoms: suffering, death, war, and destruction. Deeply rooted in the collective experience, it is rooted in the individual experience as well; each individual, with all of his or her beliefs, is embedded in the collective unconscious.

There are many individuals, groups, and nations who do not wish to engage in conflict, violence, and war. Yet this ancient psychodynamic structure is empowered through the continuous repetition of violence and wars, and now emerges once again, obstructing the real potential for growth and co-operation. To affect any significant change we must ask ourselves: Will we allow this psychodynamic pattern to remain hidden, and ourselves to continue to be unconscious of it? And will we then unwittingly allow this deeply ingrained collective pattern of fear of existence to persist in controlling individual, national, and collective behavior?

We are truly at an important turning pointing in the history of the earth.

Prevention of collective violence means becoming aware of and working with that which is truly life-giving and acknowledging the underlying collective potential for growth and cooperation in each individual within humanity as a whole. Only from this sense of infinite individual potential can we face our deeply anchored fear of existence from which all conflict emerges.

The acknowledgment of infinite potential allows one to see that during the past millennia the lesson has been well learned and that it is time to move on, to become aware, to turn toward and accept the psychodynamic structure by embracing it and thus slowly but inexorably allowing it to dissolve. Such an approach to the prevention of violence respects and honors the past wounds and traumas of both individuals and nations.

As individual, we all have the power to influence the collective structures and we do so, in every moment through our thoughts and actions. Each of us can become aware of and consciously choose how to influence these collective psychodynamic structures. We do so by either reinforcing the old pattern that leads to destruction or by allowing the infinite potential trapped beneath the patterns to emerge and broaden our horizons. The latter choice leads to a profound change in attitude both of the individual and the collective from one of idealizing and glorifying death to reaffirming and revitalizing life.

* Nation is used here to describe a group of people of common ethnic, religious, cultural background who may be with or without a state or spread across several states.

Dr. Margret Rueffler, a transpersonal psychologist, internationally known teacher, workshop facilitator and consultant, has published several books and has researched The Psychology of Nations for the past twenty years. She is the founder of the PsychoPolitical Peace Institute, both in New York and Switzerland. Her latest project in Indonesia, Can Collective Violence be Prevented? can be accessed at pppi.net (Psychology of Nations-PsychoPolitical Action Project). Training programs for those interested in working with other cultures in areas of crisis and tension are held on a regular basis (pppi.net-Psychology of Nations-seminars). For information, email inst@pppi.net

Reflections from Indonesia

December 2004

Foremost in everyone's focus was the seaquake of incredible magnitude, which moved the tectonic plates just off Aceh – on the northern tip of Sumatra, and the resulting tsunami, the ever increasing count of dead victims and the suffering of the survivors.

Being in Indonesia during these dramatic times, I was quickly drawn into the TV pictures of masses of fleeing people, the screams, cries and lamenting of survivors, vast areas of inondated land, dead bodies floating and debris of destroyed homes.

The reaction of the local population, all wanting to help, was overwhelming. A very powerful emotional response. Everyone I met wanted to give, go there and be supportive. The TV titles stated "All Indonesia is crying".

The various international responses were extremely interesting. The USA sent an airport carrier to be of help – and promised large amounts of money, and thus the focus on the Iraq war was diverted. Germany also donated large amounts diverting the attention from its internal challenges, such as over four million unemployed.

Everyone here in Indonesia hopes that some of this money might actually trickle down to those affected by the tsunami.

In addition, Exxon, known to be one of the largest abuser of human rights in the Aceh area, donated a large sum, which however, when compared to its estimated profits per year seems minimal. Not to mention the Aceh rebels accused by the military to be hijacking trucks on the way to the areas hit hardest.

The run of the various NGOs to be on the receiving end of this stream of money blessings was on.

As I am watching these different actions moving into the high gear of helping, I am wondering – what is really happening here? The larger the emotional and physical trauma, the more helpers will appear, catapulted into action through the suffering of others. Do we really need this suffering first to be motivated to help? Why are we trying to only deal with the symptoms of this tsunami and no one looks for the cause.

The earth is a living being, she is shaking and in great pain – caused by our abuse of her. Depleting her life blood, the oil, exploding atomic bombs in her womb, the wars taking place, only to mention a few. She receives nothing from us. Yet without her there would be no life, human or other. She surely does not want to kill her children. She gives everything and gets nothing lifegiving in return. Why does no one weep for the pain the earth is in?

The people who died in the Tsunami died a fast death. The pain is of those who continue to live. Of course the people need help. The dead need to be honoured as well.

The greatest suffering I experienced during this period was the pain the earth is in. Why do we not look to the cause for this? This mass event teaches us something about her. She needs to be honoured again. Replenished by our love and care taking of her as a lifegiving and living being. Why not turn to the earth each day and thank her for providing? Changing our attitude towards the abuse we heape upon ourselves and her? Can we honor and respect ourselves and the earth again?

Why is such an event, the tsunami, featuring as a catastrophe? Can it not be seen as a part of her own process of change? As we go through our individual processes, so does the earth. However, her rhythm is different. There is plenty of scientific evidence that the Himalayas were once at the bottom of the sea.

May be it is possible to perceive this seaquake as a part of the earth changing. May be much more will change, observing the global weather patterns and warming.

Humans undergo their processes of releasing old beliefs and attitudes, changing and transforming. Often, this is accompanied by great physical and emotional upheavals.

We do have a choice and my perspective on this choice – one, to look at this event as an incredible catastrophe, moving our energy into high gears, saving people. The earth is once more seen as the enemy, and the issue is missed.

Two, to turn inward and become, once more aware of the earth as this living being, nourishing us, inspite of our disregard and abuse for her. To learn to honour ourselves and the earth again, to let the love she needs flow freely, and thus tune into her needs and align with her transformational process.

This in turn, will allow to become aware of her next shift and movements. Like the elephants on the tiny islands off the coast of Sumatra, aware that the earth was moving and Tsunami on its way – ran to high grounds and the locals knowing their animals followed them, thus leaving the place where the Tsunami moved to – and no loss of lives occurred.

In all areas the Tsunami reached nearly no dead animal were found. The animals had already left for higher destinations, sensing the impact of the move of the earth.

The real catastrophe is the unawareness of the earth's process. The result of this is then the suffering which takes place.

Our bodies are made up of her minerals etc…We are part of her. I do believe that time has come to consciously support the difficult process of change the earth is in. It is the earth's and our own process of change and transformation . She needs our alignment with her to do this. To sense her moves and thus avoid unnecessary suffering, and allow us this incredible opportunity to grow and transform in alignment with her.

Dr. Margret Rueffler

PSYCHOPOLITICAL PEACE INSTITUTE INC., Non Profit Organisation, 150 West 80^th Street, Apt. 6C, New York, 10024-6342, USA, tel +1 212 362 6915 fax +1 212 877 9626, e-mail: found@pppi.net www.pppi.net

PsychoPolitical Peace Foundation, Gehrenhof im Geren 5, CH 8712 Staefa, Switzerland

Tel +41 (0)1 926 8182 Fax +41 (0)1 926 8110 email: found @pppi.net www.pppi.net .

Prevention of violence

a project which began in 2000 in Indonesia has entered another phase, the first one being in-depth involvement with a Balinese village. Also, we have become familiar and worked with multi-ethnicgroups in Kuta Slum, a tourist area, the target of the terrorist bomb in October 2002 in Bali. (More information www.pppi.net / Psychology of Nations / PsychoPolitical Action Projects)

In past visits, I worked with various people and groups to learn more about the different faces of Islam in order to gain a better understanding of Muslim beliefs and practices in Indonesia, a country with one of the largest Muslim populations on this earth.

Encounters with Islam

Surabaya, Java

In 2002 I began to cooperate and work closely with a university in Surabaya, Eastern Java. The city of Surabaya is one of the potential tension spots in Java. In 1998 The Chinese Catholic minority was victimized by radical groups and deeply traumatized, not a widely known event on the international level.

Being invited to stay at the home of my Javanese colleague to experience the Javanese way of life and the way its religion is practiced proved an in-depth introduction.

Every morning, while in Surabaya, the first early morning sounds were the chants of the Muezzin, amplified by the loudspeakers, which aroused me from my sleep. Within ten minutes, they multiplied, each in a different rhythm. Initially it seemed a cacophony of male voices, then it grew and eventually melted into one harmonious melody, flowing in and ebbing out. The early morning skies seemed filled with the sound. About one half hour later the voices subsided, one by one again.

While facilitating a seminar for lecturers at the university I saw different male participants disappearing and reappearing. It was not until later that I realised that some of my colleagues observed prayers several times a day. Women, slipping into a white long dress, head covered, bowing in the direction of Mecca, prayed in the back of the classroom while the seminar went on.

I did not see too many gilbabs (traditional muslim headscarf) at the University among my colleagues and students, many whom were of mixed ethnic and religious backgrounds.

In Indonesia, women do not have to wear the gilbab, nor are they segregated from the men in everyday life, except when visiting the mosque.

Indonesian women seem very much at the forefront of many organizations and businesses. A woman also has to give her consent if her husband wishes to marry a second wife. Two wives are legally permitted, whereas in other Islamic countries up to four are allowed.

Padang, West Sumatra

The visit to Sumatra, Padang in the Western part of the Island, the heartland of the Minang Kabau people, brought me in contact with one of the last matricentric ethnic groups trying to hold on to its traditions, which are slowly changing. Land and property are passed on in the maternal line to the oldest daughter. When women marry, the husband, upon invitation from his wife, visits the house at night.

The population is Muslim and the women wear the traditional gilbab in many beautiful and decorative variations and materials. At Lake Minandao the marketplace was filled with tall, proud women selling their goods. Minang Kabau women are known to be very good businesswomen and the Minang Kabau have a reputation as one of the economically most successful ethnic groups in Indonesia.

Presently no visitors are allowed in the area due to the seperatist Aceh movement in the North and the deployment of the Indonesian military.

Islam arrived here first in the fourteenth century and established itself firmly at the beginning of the nineteenth century, when war erupted between the Islamic fundamentalist Padir movement and the supporters of the traditional Minang Kabau law.

The early inhabitants of today's Indonesia practised ancestor and spirit worship. When Hindu – Buddhism spread into the archipelago it was overlaid on this culture. Although Islam is today the predominant religion, it seems rooted in Hindu – Buddhism and animism. The old beliefs persist, are deeply imbedded in the culture and can be found in many places.

Hinduism moved from Java to Bali when Islam overran the Islands in the seventeenth century. Most Buddhists in Indonesia today are Chinese and practise a blend of Taoism, Confucianism and ancestor worship.

Java

Java is the most populated island in the Indonesian archipelago. Eastern Java is the home of several Islamic groups. The terrorists who bombed Bali, and the radical perspective they embrace, have their roots here as well.

I visited a religious Islamic organisation in the city of Surabaya, the second largest city in Java. It provides shelter and education for street children. To help the poor is one of the five pillars of Islam. This charity work is done by volunteers motivated by love for the "brother." Several young men and women were working in the streets in their free time approaching the children. One of the "sisters" told me she was teaching children who work and live in a graveyard. Homeless street children and child labor are part of everyday life here.

The staff of this organization desired more professional training and wanted enhanced counselling skills in order to approach and handle the children in a different way.

Their main approach, aside from introducing basic reading and writing skills, is to familiarize the children in the streets with values contained in the Koran.

The staff of this organisation involved in charity work wanted to integrate professional know-how and counseling training with their own field experiences and expertise. This approach brings the focus to the here and now and to the innumerable challenges of today's Indonesian society.

The person in charge, a young man, communicated clearly that his organization was interested in peaceful interaction with other cultures and religions.

East Java

He invited me to accompany him to his home town in East Java to meet his father, seemingly a well known Kiyai (Islamic Guru and teacher) and to see the family organisation.

Two sons of the spiritual teacher accompanied me there. One began to tell me the story of their father. They expressed great respect and awe when speaking about him, a spiritual teacher well known in the area. Years ago the father had a vision and was told by Allah to change his life and teach. He dedicated all his money to feeding the poor and taking in orphans and street children. I asked about the mother – upon which I was told I would meet her. The sons also spoke with great respect of their mother – yet in a distinctly different way. The suffering the mother endured seemed in the foreground and commanded their respect.

At the end of a small country road, built by their father I was told, a sprawling cluster of simple buildings housing about four hundred and fifty people came into view. The complex included an Islamic girls boarding school, an orphanage, a large room for older people, and other structures. No mattresses or beds were visible except in the older people's room. Several large, smoke-blackened kitchens with open wood fires produced the food for all, four hundred fifty meals daily.

The family, according to the count of the two sons, lived in great harmony. It was composed of a first wife who had borne ten children to the patriarch and a second wife who had borne ten children as well. All twenty children, in great deference to their father, worked in the family enterprise, which now has twelve branches throughout the Indonesian islands.

A green carpet was spread in the shade in a hall between two buildings, divided by a green curtain. Behind the curtain were sitting a few women, their heads enveloped in the traditional gilbab.

The Kiyai, a man of about sixty-five, with a white beard and traditional pecil (hat) on his head, appeared and was treated by those present with great reverence.

As he lectured on Allah, various other groups of local visitors joined.

The lecture seemed to be addressed solely in my direction and for my benefit, with three major ideas presented. One, Allah is everywhere and everything. Two, we have to fight the inner evil, Satan, in each of us, such as bad habits, thoughts, etc. Third, this life is to be led simply and in service to the poor and to Allah, and with a perspective on its benefits -- paradise in the afterlife.

Then, of course, there was M, "the honorable woman," called simply Ibu. A beautiful fiftyseven year old, with a gilbab and muslim dress, the first wife of the Kiyai. Many years ago when her marriage was arranged, she insisted on seeing and meeting her husband to be before being married, which was unheard of and exceptional in those days. He asked her to become his wife in this life and especially the afterlife – and she agreed. Her whole life is dedicated to him and to supporting his devotion to Allah, giving away their worldly riches, living simply and taking care of poor people. She herself chose to get a second wife for him. As she told me, she wanted polygamy. Someone was needed to look after the big family, the ten children she had borne, and the orphans and homeless, so she could travel and teach. She also wanted a younger wife for her husband so he could be more active and lead a longer life, as she put it. The second wife also gave birth to ten children. Ibu had decided to be with him in the afterlife and therefore everything in this life was a preparation for that future event.

After a private lunch with the patriarch (with fourteen family members present) I was permitted to ask a few questions. I was given a pamphlet in English about the organization and the great projects to be realized for world peace. The material, I found, was the same set of spiritual guidelines presented at the children's street shelter and by the patriarch in his talk.

Even though charity work is a must to a devout Muslim, the focus in life is not in the here and now; rather, the action of the here and now is focused to gain merit for the afterlife, paradise. It reminded me somewhat of the Church in medieval Europe, promising access to paradise after death, urging the people to purchase scripts issued by the Church to pay for the construction of the cathedral and the papal treasures. This, as a consequence, leads to the idea that the here and now becomes the means for reaching a glorious afterlife. In more radical approaches the goal can justify any means and methods.

Bali

In Denpasar, Bali – where presently the terrorists and their leader, involved in the bombing on October 12, 2002, which killed over two hundred people of many nations, are being tried in court, the main offender has refused all personal responsibility: All was Allah's will – Allah, since the accused is fighting his cause, also helped them find the monetary funds. That the four young accused men, robbed a jewelry store to provide the money to produce the bomb committed a criminal act is of no importance. His killing people is glorified as serving Allah for a greater cause. Individual lives are not important. The terrorist wishes to be executed for then he will be a hero and paradise will be assured -- his actions are merit for his afterlife.

Central Java

It was quite a special opportunity to visit a Pencak Silat training and observe the students. A mixture of Karate and Kung Fu, - a style which originated here in Indonesia. Seventy to eighty students clad in black uniforms; doing push ups on the ground, in between a few patches of gross here and there. I was extremely pleased to see a row of female participants. Some wearing the "gilbab" the traditional head-scarf. The female trainers practiced also sparring techniques with each other and male partners.

The intensity of the training left a deep impression, as well as the large number of trainees. The Guru (teacher) estimated the overall number of members of his school in this location and a thirty km radius at 12'000. A very impressive remarkable number.

South East Java

A visit in a children's prison in the Southeast of Java where about hundred children, mostly teenagers, have been imprisoned for various crimes, including robbery, theft, and murder, was impressive. I had received an exceptional permit to enter the facility and speak to some of the children in the presence of the wardens. I was told that the youngest child ever to have been there was eight years old. The facility is simple, looks clean and there are five to six boys to a white tiled room, with barred glassless windows opening into a central courtyard – no mattresses. When I arrived most of the boys were out in the courtyard. They are locked in the cells from four pm to eight am. Many are teenagers in puberty. One can only imagine the tensions arising while they are locked up together. Presently no girls are detained here. Several rehabilitation possibilities are available, yet not fully used. The wardens complain about the children's lack of motivation. When speaking with several of the inmates, I got the distinct impression that their hearts could be reached and a lot of potential could be activated here.

A whole group of youngsters expressed the desire to play guitar and drums. Playing drums as well as guitars would be a very appropriate way to help them express their feelings. The PsychoPolitical Peace Foundation would like to support the youth.

The author, Dr. Margret Rueffler also teaches as a guest lecturer at a University in Java.

Our present activities in Tanggayuda village, Bali:

· Five new children were sponsored for high school.

· Seven young adults are being sponsored for university studies.

· Four jobless men are training as electricians.

· A youth center is being built (septic tank, electrical wiring, canalisation and telephone wires are already in place).

· Five young people are in the process of designing and implementing a chicken farm for egg production.

Kuta Slum area, Bali:

· The volleyball field needed re-cementing after the rainy season.

· Three more children are now in primary school.

· One family is being supported with medical expenses.

We would appreciate your financial support and sponsorship of Tanggayuda village, Bali:

· High school children need sponsoring.

· Young adults want to study nursing, accounting, and to attend the police academy.

· The youth center needs financial support for its building.

· Our small business projects, such as the chicken farm, need capital.

Kuta Slum area, Bali:

· Additional volleyballs are needed.

· Support is needed to send more children to school.

Children's prison, East Java:

· Guitars and drums are needed.

Switzerland: PsychoPolitical Peace Foundation

Bank Linth, CH 8730 Uznach, PC 30-38170-0, BLZ 6810,

Konto 161.265.252.00, Swiftcode LINSCH 23

Germany: PsychoPolitical Peace Foundation

Dresdner Bank, D 10971 Berlin, BLZ 100 800 00, Konto 0301352202,

Swiftcode DRES DE BB

Indonesien: Lagu Damai – Song of Peace

Bank Negara Indonesia, No. Rekening 034.001272723.001,

Swiftcode BNI NI DJA DPS

Dr. Margret Rueffler

PSYCHOPOLITICAL PEACE FOUNDATION, STAEFA, SWITZERLAND PSYCHOPOLITICAL PEACE INC., Non Profit Organisation 150 West 80^th Street, Apt. 6C, New York, 10024-6342, USA tel +1 212 362 6915 fax +1 212 877 9626 e-mail: found@pppi.net www.pppi.net

July 2003

Vous êtes un Soi

VOUS ÊTES AUSSI UN « SOI »

Modèle et diagrammes par Margret Rueffler

PRESSION D'INSTITUT DE PAIX DU

© 1997 PSYCHOPOLITICAL

Gehrenhof CH-8712 Staefa, Suisse

téléphone +41 (0) 1 926 8182 envoient +41 (0) 1 926 8110

E-mail : 106774.1765@compuserve.com

http://www.dragonfire.net/~pppi/

Tous droits réservés

CONTENU Vous êtes aussi un « SOI » 3

L'oeil du « SOI » : 7

voyants intérieurs Personnalité : Une expression du « SOI » 10

VOUS ÊTES AUSSI UN « SOI»

Quels sont les principes et les lois de plus grande importance dans le nouveau paradigme ? Les nouveaux outils et les instruments sont nécessaires pour comprendre et vivre ces principes. Quelles méthodes et techniques peuvent développer nos possibilités pour permettre à ces principes et lois de devenir extrèmement vivantes chez nous ? Comment ce changement de nos valeurs et, par conséquent, de notre qualité de vie peut-il être présenté ?

Je crois que le changement le plus profond est l'identification que l'âme ou le « SOI » est le centre de chaque être humain. Sans ce centre, la pauissance spirituelle de l'âme, de l'humain, ne peut pas exister. Cette puissance est immanente et dépasse l'individu et est en même temps plus que l'individu. Retourner à ce centre spirituel, pour le reconnaître en tant que droit de naissance, alors, c'est l'un des tous premiers principes. La reconnaissance consciente de cette existence à l'intérieur de soi et dans chaque autre être conduit inévitablement à un profond honneur( respect) de soi et de tout le reste. Comment ce principe du « SOI » peut-il être enseigné et être compris?

Le modèle de la conscience humaine montré ici avec son centre spirituel, le « SOI, » s'est développé à partir des années d'expérience avec des clients et des participants en formation : C'est la présentation d'un modèle de base de la psyche humaine avec ses niveaux différenciés inhérents de conscience et de leurs rapports entre eux.

Diagramme : Modèle de conscience humaine ( voir feuille annexe donnée au cours)

1 SOI, ou centre spirituel

2 énergies de vies, ou LoveWill

3 structure de personnalité ou structure psychodynamique

4 inconscient personnel immédiat

5 inconscient

6 inconscient collectif

La conscience humaine peut être vue comme champ électromagnétique d'énergie avec le «SOI» comme centre spirituel (1). L'énergie de la vie ou le LoveWill (2), augmentant hors du « SOI » magnétise le champ.

La personnalité (3) est incluse en dedans et se compose des structures psychodynamiques qui s'expriment par des pensées, des émotions, et le corps physique. Cette expression peut se produire consciemment ou inconsciemment (4, 5). Le champ électromagnétique de la conscience de l'individu est relié ensemble avec la psyche collective et, par ses pensées et émotions, active la psyche collective. Le collectif, alternativement, influence l'individu. LoveWill est l'énergie de la vie (2) augmentant depuis le centre, portant et tenant le champ individuel et l'entremêlant avec le collectif.

Au centre du modèle est le «SOI » notre centre spirituel. J'appelle souvent le «SOI» « le Soi plus profond, plus élevé, le plus secret. » Il est multidimensionnel, agit comme un vortex énergique, exprimant l'énergie de la vie, LoveWill (2), par centrifugation des diverses parties de la personnalité dans le quotidien. Ce centre spirituel intérieur s'exprime également par l'action dans notre vie quotidienne.

Le «SOI » s'exprime à travers la personnalité dans la vie quotidienne aussi bien qu'à travers notre inconscient. Le «SOI » notre centre spirituel, permet à l'énergie de vie de traverser le corps, les émotions et l'intellect. Sans «SOI» il n'y aurait aucun corps physique, aucunes émotions, aucun intellect, et, naturellement, aucune dimension spirituelle.

Simultanément avec cette puissance expressive et centrifuge du «SOI» il y a une puissance centripète qui tourne autour et attire la structure de personnalité autour de ce vortex spirituel et la maintient en place. Sans «SOI» il n'y aurait aucune personnalité et aucun inconscient.

Le «SOI » est expressif, et aussi simultanément réceptif. Tous les deux sont des qualités actives, centripète et centrifuge. Comme déjà vu, le «SOI » est multidimensionnel, immanent, et, simultanément transcendant. Il est immanent, transcendant, omniprésent, et est plus que la conscience personnelle et l'inconscient. Il est toujours présent que nous soyons conscient de lui ou non. Une fois que nous nous rendons compte du « SOI » un profond changement et une transformation des valeurs de la personnalité en résulte. Le «SOI» a besoin de personnalité et de ses structures pour s'exprimer créativement en ce monde et pour manifester son énergie de vie. Une fois conscient du «SOI » nous pouvons accéder à ses nombreuses dimensions et venir de ce fait plus près de la réalisation de soi-même.

Une fois averti de notre centre spirituel nous nous rendons compte également de son effet gravitationnel qui nous dirige notre focus(attention) pour explorer les hauteurs et les profondeurs intérieures. Aspirer et désirer ardemment peuvent maintenant être orienté à l'intérieur et dirigé sur le «SOI » trouvantlà sa vraie maison. Jusqu'ici elle a été focalisée vres l'extérieur.

La personnalité est incluse dans l'(4) inconscient immédiat qui contient tous les événements expérimentés de notre tendre enfance et les futurs événements à expérimenter encore. De même, l'inconscient immédiat est contenu dans l' (5)inconscient qui contient entre autres notre héritage psychologique de nos ancêtres, des structures du passé et des potentiels de croissance et des possibilités de développement pour le futur.

La conscience humaine, avec ses diverses dimensions du conscient et de l'inconscient, est un point focal dans l' (6)inconscient collectif. L'inconscient collectif héberge nos racines, nos cultures, religions et héritage de nos nations, des structures du passé et les possibilités de croissance et de développement dans le futur collectif.

L'OEIL DU «SOI » : VISION INTERIEURE

Se rendre compte du «SOI» est étroitement lié à ses capacités réceptives. J'aime appeler cette capacité l' « oeil du SOI» ou de l'observateur. Sans la vision intérieure on ne peut pas se rendre compte et identifier le «SOI. »

L'utilisation consciente de l'observateur me permet de me tourner vers le « SOI ». L'observateur ou l'oeil peut également se rendre compte de la personnalité et ainsi entrer dans un rapport conscient avec lui. Le « SOI » et l'observateur sont toujours présents, pendant les moments de souffrance, de joie. Même dans la dépresion profonde, l'observateur est ntoujours là. Il reconnaît que je suis dépressif. Devenir conscient du «SOI » et en utiliser l' « oeil du SOI » pour la vision consciente et l'observation, veut dire asumer la responsabilité du choix.

L' « oeil du SOI » voit, se rend compte, et établit une relation. L' « oeil du SOI » ou de l'observateur peut être entrainé et alors se rendre compte et connaître notre corps, émotions, et pensées. L'oeil peut voir, se rendre compte, concentré sur quelque chose, et y jeter sa lumière pour le voir plus clair. Il peut choisir consciemment où il souhaite se focaliser, et il peut recevoir l'information des mondes, des images, et des pensées intérieurs. Cet oeil peut être formé pour regarder.

L'observateur est l'outil du «SOI » concernant la personnalité et aide le «soi » en devenant conscient. A temps, le voile qui relie la personnalité avec l'inconscient peut être rendu transparent par l'utilisation d' « oeil du SOI. » L'observateur alors peut voir le passé et, souvent, le futur de la personnalité. La capacité de se rendre compte en employant l' « oeil du SOI » une fois utilisée convenablement, est un outil pour illuminer la personnalité, et d'identifier et de transformer ces structures psychodynamiques, qui sont le moyen de notre créativité et notre expression. Une fois que nous commençons à voir, nous avons déjà choisi d'assumer la responsabilité personnelle de ce que nous voyons.

La vision consciente peut être systématiquement entrainée pour développer les capacités suivantes :

1. Tout ce vers quoi le centre de l'observateur se tourne et se relie, est illuminé, rendu évident, et de ce fait reconnaissable.

2. Le centre de l'oeil est relativement illimité dans son extension. Il peut se rendre compte des sensations physiques (douleur, plaisir), des émotions, et des structures de pensées et peut identifier le « SOI» (réalisation d'individu) aussi bien que se mouvoir dans l'inconscient, dans le passé, et dans le futur.

3. Le centre(focus) peut changer son intensité. Il peut se focaliser de manière pointue à quelque chose ou s'étendre pour devenir plus large ou plus étroit.

4. L' « oeil du SOI » a une qualité receptive et clairvoyante. Il peut prendre l'information,les images, les pensées, les émotions,les sensations physiques des mondes intérieurs et exterieurs.

5. Il a le pouvoir du choix, un choix conscient quant à où diriger son foyer( centre, focus). Il peut identifier son focus avec quelque chose (par exemple, avec douleur physique) afin d'éprouver ceci entièrement et totalement. Il peut également se désidentifier de la douleur afin de l'observer simplement. Il peut choisir d'influencer les contenus de la psyche et même les transformer. Il entre dans la relation avec ces contenus.

Le centre de l'oeil peut être comparé à un faisceau de lumière. Par la formation et les exercices appropriés ce faisceau peut devenir comme un laser. Il peut être intensément focalisé ou plus largement, diffus. Le foyer peut pénétrer quelque chose ou peut rester doucement à sa frontière. Cependant, un dispositif demeure le même : partout où le foyer est dirigé une relation est formée avec ce qui est illuminé. L'intensité inhérente du foyer dirigé pour regarder des structures de pensée, des modèles émotifs, la douleur physique, le passé, et le matériel inconscient active ce qu'elle regarde et établit un rapport avec elle.

Puisque le «SOI» de la psyche humaine est immanent et transcendant, son oeil peut illuminer le contenu de l'inconscient et, par cette illumination, les rendre évidentes. Par exemple nous pouvons rechercher les incidents traumatiques dans notre passé qui forment et déterminent nos modèles comportementaux dans le présent.

L' « oeil du SOI » peut voir, ce qui veut dire qu'il observe quelque chose, mais choisit également d'établir la distance des émotions ou des schémas puissants. L' « oeil du SOI » peut également s'identifier avec des émotions fortes ou des structures psychodynamiques de la personnalité et se permettre de vivre ceux-ci entièrement et totalement. Ceci facilite notre prise de conscience des modèles comportementaux souvent limitants de telles structures.

En bref, puis, par l'identification et la désidentification l' « oeil du SOI » peut expérimenter des secteurs de la psyche et de la conscience humaine, les transformer, et les introduire finalement dans l'harmonie avec l'écoulement de l'énergie de la vie. Puisque l' « oeil du SOI» est une fonction du « SOI », le «SOI» en tant que centre spirituel se rend entièrement compte de la façon dont, quand, et d'où l'énergie de la vie souhaite couler !

PERSONNALITÉ : UNE EXPRESSION DU «SOI »

Qu'est-ce qu'une personnalité ? Le plus simplement décrit, la personnalité est cette partie de la psyche individuelle qui s'exprime par le corps, les émotions, et les pensées dans la vie quotidienne. Tout comme le bout d'un iceberg, sa majeure partie est invisible sous la surface de l'eau. La personnalité est enracinée dans l'inconscient, donc portée par lui, et est le résultat de ses contenus . La puissance du centre spirituel s'exprime par la personnalité qui se compose de diverses structures ou subpersonnalités psychodynamiques qui tourne autour du centre spirituel et de son champ d'interrelationnel. L'énergie de la vie (LoveWill) du «SOI» porte ces impulsions qui permettent l'expérience, la croissance et la transformation de la personnalité.

La force et la puissance de notre centre spirituel coule plus ou moins librement, selon la structure des divers composants qui forment la personnalité. Les composants des structures psychodynamiques s'expriment dans le « ici et maintenant » par le corps, les émotions, et les pensées. La Personnalité est soutenue dans la puissance centripète du «SOI » ,le centre spirituel. En même temps le centre spirituel cherche à exprimer son potentiel à travers la personnalité de manière centrifuge.

Une structure psychodynamique est quelque chose de vivant, énergétique dans la psyche, réagissant aux impulsions. Ce peut être un trait de caractère, une qualité qui exprime par nous, et peut être plus ou moins complexe, plus ou moins flexible, plus ou moins rigide et cristallisé. Ces structures peuvent être contradictoires ou harmonieuses. Leur somme, enracinée dans l'inconscient, tourne autour du «SOI », et crée la totalité et l'intégrité de notre personnalité.

Le système de la psyche individuelle est un champ énergétique essentiel, en changement permanent, dans lequel les structures psychodynamiques sont liées. Elles ont leurs propres impulsions, traits caractéristiques, et besoins de vivre et d'accomplir leurs souhaits par la personnalité.

En tant que structures psychodynamiques énergétiques, elles recherchent la réalisation, c.-à-d., leur forme d'expression du monde intérieur vers le monde extérieur. Devenant conscient de comment ces structures psychodynamiques s'expriment elles-mêmes, l'accession à la psyche devient possible et peut aider à clarifier les structures psychodynamiques qui sont les plus puissantes et dominantes. Elles incarnent notre rôle intérieur et extérieur, et, à leur tour, s'influencent l'une l'autre.

La structure de personnalité est basée sur les expériences du passé. Ceci signifie que chaque partie, chaque subpersonality ou système des structures psychodynamiques de la personnalité, est liée en grande partie au développement précoce de l'enfance. Dans la prime jeunesse,les structures psychologiques sont formées et par la suite elles s'expriment elles-mêmes en tant que comportements caractéristiques, liés aux besoins et désirs. Elles deviennent de plus en plus complexes avec dle temps selon l'expérience. Elles servent d'instruments de l'expression de la personnalité dans la réalité et sont des objectifs par lesquels la réalité peut être vue et vécue. Certaines structures de personnalité peuvent être reliées aux parents et aux grand-parents. Souvent les modèles comportementaux qui forment la personnalité sont notre transmission psychologique et sont enracinés dans des siècles de fond religieux et culturel.

La transformation de personnalité peut avoir lieu dans le champ de la conscience. Cependant, afin que ceci puise se produire, les actions et les réactions des subpersonnalités doivent devenir conscients. Illuminé par le centre ( focus) de l'observateur, ces modèles ou subpersonalities peuvent être identifiés et transformés par l'acceptation aimante. L'énergie de la vie soutenue dans structures psychodynamiques en conflit ou les schémas destructifs et la guerre les uns avec les autres, peuvent être changées et effectuer une transformation qualitative dans le caractère de la personnalité elle-même et sa qualité de la vie.

En d'autres termes, la personnalité actuelle contient le potentiel de transformer, ici et maintenant, les modèles qui se sont développés hors du passé et qui déterminent la qualité de la vie présente et future.

Chaque changement d'une structure psychodynamique influence la personnalité et le champ entier de la psyche individuelle. Tous les deux, la partie et la personnalité sont entremêlés l' un avec l' autre, et inclus dans le conscient et dans l'inconscient.

La psyche individuelle en tant que système des structures psychodynamiques est un point focal qui, alternativement, est inclus dans le domaine plus grand de la psyche collective. Reflétant le rapport entre les subpersonanlités et la psyche individuelle dans l'ensemble, la psyche individuelle et collective sont pareillement entremêlées. D'ailleurs chaque changement d'une partie de personnalité influence la psyché individuelle en tant que tout et simultanément, influence le plus grand collectif dans lequel il est contenu. Par conséquent, chaque transformation d'une partie de la psyche de la personnalité influence le collectif. Cette influence selon le développement de la conscience individuelle et la faculté du choix peut être employée de manière constructive ou destructive. Chacun de nous consciemment ou inconsciemment influence le collectif et son développement.

En prenant conscience des structures psychodynamiques qui entravent l'expression créatrice individuelle, leur potentiel peut être identifié : Les différentes structures psychodynamiques peuvent organiquement soutenir l'écoulement de l'énergie de vie (expression de potentiel créateur) ou elles peuvent le gêner. Leur contenu, souvent reliés à la douleur profonde, aux structures de pensée, aux fardeaux émotifs, et aux symptômes corporels, s'accumule à travers les répétitions, et finalement devient rigide, peut être rendu flexible à nouveau. Cette flexibilité permet le « SOI » de laisser son potentiel s'écouler dans la vie quotidienne.

L'expérience du «SOI» transforme profondément la manière dont le contenu de la psyche et la personnalité sont expérimentés. Une fois qu'ils sont identifiés,les schémas psychologiques, les structures, et leurs interactions peuvent être changés et transformés par le choix conscient.