DrToni - Conversations with Yourself https://conversations.tonilamotta.com Sat, 11 Sep 2021 23:14:33 +0000 en-US hourly 1 https://conversations.tonilamotta.com/wp-content/uploads/2021/06/cropped-cropped-journal-32x32.png DrToni - Conversations with Yourself https://conversations.tonilamotta.com 32 32 Dialogue/ Conversations with Events https://conversations.tonilamotta.com/dialogue-conversations-with-events/?utm_source=rss&utm_medium=rss&utm_campaign=dialogue-conversations-with-events https://conversations.tonilamotta.com/dialogue-conversations-with-events/#respond Sat, 11 Sep 2021 23:14:33 +0000 https://conversations.tonilamotta.com/?p=223 Dialogue with Events Events can be anything that aren’t persons.  They can be actual events like a party, an accident, an achievement, or a failure.  Events can be abstract concepts, too, like emotions or truth or justice.  Circumstances that exert a real influence on us are no longer fixed and opaque.  They become accessible to Read More ...

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Dialogue with Events

Events can be anything that aren’t persons.  They can be actual events like a party, an accident, an achievement, or a failure.  Events can be abstract concepts, too, like emotions or truth or justice.  Circumstances that exert a real influence on us are no longer fixed and opaque.  They become accessible to us as persons with whom we can communicate.

To dialogue with events:

  1. Write a focusing statement. This could be a brief description of an event or situation, or it could be a working definition. (Often I use a dictionary definition as a starting point and add my own parts to it to complete what I mean by the word or event.)
  2. Do steppingstones of its life. If it is a real situation, record the events leading to its occurrence. If it’s an abstract concept, record your experiences of this concept as the event’s steppingstones.
  3. Sit in silence. When the steppingstones are finished, sit in silence drifting to the level of twilight imagery. Let the images come and record them.
  4. Read the steppingstones again allowing them to present the event to you as a person.
  5. In stillness feel the presence of the person and speak to that person.
  6. Sit in silence again. When the dialogue is finished, sit in silence becoming calm again.
  7. Reread the script. Compare feelings while rereading it to feelings while writing. Record both.
  8. Let the dialogue sit. Then come back to it several days later to reread it and extend it if necessary. Record your reactions to this rereading along with the date.

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Daily Log https://conversations.tonilamotta.com/daily-log/?utm_source=rss&utm_medium=rss&utm_campaign=daily-log https://conversations.tonilamotta.com/daily-log/#respond Sat, 11 Sep 2021 23:12:57 +0000 https://conversations.tonilamotta.com/?p=221 Daily Log Keeping a daily log is recommended, but it’s not essential.  It’s similar to a diary but with the emphasis on feelings and inner experiences rather than external events. To write in the Daily Log: Sit in silence first and let your mind gently go back over your day. Spend a minute or two or Read More ...

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Daily Log

Keeping a daily log is recommended, but it’s not essential.  It’s similar to a diary but with the emphasis on feelings and inner experiences rather than external events.

To write in the Daily Log:

  1. Sit in silence first and let your mind gently go back over your day. Spend a minute or two or maybe even five or more in silence.
  2. Record briefly the events of your day to provide a context for your feelings and inner experiences.
  3. Write about your feelings and inner experiences. (It’s encouraged that you write about the experiences as they happen. Some people carry a notebook with them and write in it from time to time during the day.  For most people this is not possible but writing about inner experiences as they occur happens more often than you would expect.  Usually new experiences occur while you’re writing, and because you’re writing, they can be recorded as they happen.)
  4. Record dreams here. This is a brief account to fix it in your memory so that later it can be recorded in full in your Dream Log.
  5. Write whatever and whenever you can. Often daily entries are impossible because our lives are too busy. Summarize the intervening days — the outer events and the inner experiences associated with them.

 

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Dr. Ira Progoff https://conversations.tonilamotta.com/dr-ira-progoff/?utm_source=rss&utm_medium=rss&utm_campaign=dr-ira-progoff https://conversations.tonilamotta.com/dr-ira-progoff/#respond Sat, 07 Aug 2021 18:51:24 +0000 https://conversations.tonilamotta.com/?p=199

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Entrance Meditation – read by Ira Progoff https://conversations.tonilamotta.com/entrance-meditation-read-by-ira-progoff/?utm_source=rss&utm_medium=rss&utm_campaign=entrance-meditation-read-by-ira-progoff https://conversations.tonilamotta.com/entrance-meditation-read-by-ira-progoff/#respond Sat, 07 Aug 2021 18:39:29 +0000 https://conversations.tonilamotta.com/?p=195

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A sample dialogue with body https://conversations.tonilamotta.com/a-sample-dialogue-with-body/?utm_source=rss&utm_medium=rss&utm_campaign=a-sample-dialogue-with-body https://conversations.tonilamotta.com/a-sample-dialogue-with-body/#respond Tue, 27 Jul 2021 19:14:16 +0000 https://conversations.tonilamotta.com/?p=188   Dialogue with the body Many years ago, I was diagnosed with an auto-immune disease. The only word I could use to describe how I felt, at the time, was: betrayed. I’d totally bought into the message that prevention was better than a cure, and I’d proactively done what I thought was a basically good job Read More ...

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dialouge with the body

Many years ago, I was diagnosed with an auto-immune disease. The only word I could use to describe how I felt, at the time, was: betrayed. I’d totally bought into the message that prevention was better than a cure, and I’d proactively done what I thought was a basically good job of trying to care for my body. Yet, there I was.

In the two years following the diagnosis, how to heal my body was something of a singular obsession. I bounced back and forth between Western and Eastern and alternative; I gagged down bone broth and probiotics to heal my gut and when that failed I’d drink green juice to my heart’s abandon and lust after gluten.

I could feel that with the diagnosis and struggle to find a workable treatment, and the exhaustion and low-grade “meh” that didn’t seem to want to leave, my identity had changed. I now thought of myself as “a sick person.” Managing how I felt had come to define me, in some way.

I can truly say that what tipped everything in a different direction was a fortuitous dinner.

I was at a conference and my husband and I grabbed dinner with a friend I hadn’t seen in awhile. After I shared about all of the health stuff that had come up, she said something that changed my life: “Well, fuck that diagnosis.”

When she said it, I felt something go through my body in that moment. Power. Groundedness. The opening of a doorway into a completely new way of thinking, a totally different paradigm, for what I was facing. She was the first and only person who hadn’t treated the situation like a shrug, Oh well, whaddyagonnado, here’s your sentence, this disease is just the way it is…followed by offering well-meaning advice.

Instead, she was treating the diagnosis as something that I didn’t just have to roll over and tolerate.

Inspired after that dinner, I began making my list of things I wanted to do with my body—things that had seemed impossible, before.

Dialogue With The Body

A practice where you dialogue with your body can be…revolutionary. I began a dialogue with my body, on a regular basis. In quiet, meditative contemplation I asked my body what it needed me to know (mostly, it said that it was tired of worrying all of the time and that I needed to have more fun).

Since “dialogue” is a two-way conversation, I also spoke. I informed my body that we—the internal “me” and my body—were going to beat this.

“Look, here’s what we’re going to do,” I informed my body, “We’re going to train for triathlon. I don’t care if we limp over that finish line. We are GOING to do this. This is how this is going to go.”

Heaving myself up a hill on my bike, I’d want to give up. “Listen up: this is how this is going to go. We’re going to finish this workout.”

Heading out for a run when I felt like heading for the couch? “Listen up: this is how this is going to go. We’re going to get your ass out there for a run.”

I’d feel resistant to getting in a swim workout (my least favorite triathlon discipline), but it would come back to the same thing: “Listen up: this swim is happening. Now.”

The voice was less drill sergeant, and more matter-of-fact: here’s what’s happening, there is no wiggle room, so let’s try less complaining (since that’s not fun, anyway) and more finishing. All that matters is that you finish. You’ve got this.

Every single time I finished a workout, I would feel a rush of pride. I hadn’t wanted to do this, but I’d done it! Then, too, I’d dialogue with my body, telling it/us/me (this is weird, I know) how proud I was, how awesome we were for hanging in there despite feeling tired, how much chutzpah it takes to keep showing up for classes where you are, quite literally, the worst-performing person in the class. One triathlon I completed, I was the very last person in my age group who emerged from the water (in my defense, I started my swim wave late when I got held up in the porta-potty lines).

It wasn’t about being the best. It was about doing what I’d set out to do, and not letting anything stop me.

Who Says So?

Years later, I was being interviewed on a podcast and my illness came up. The podcast host started talking about the importance of acceptance when it comes to illness. I’m into acceptance, but I added what feels true for me:

“Actually, I totally think that I’m going to heal from this, someday.”

Even though no doctor has said this to me, and the medical books say it is impossible and that there’s no clinical indication of healing, I no longer feel like “a sick person.”

In fact, I’m really clear that I’m healthy as hell, and I’m able to do far more things with my body than someone who is technically, clinically “healthier” than I am.

For the most part, the decision that I was more committed to doggedly pursuing what I wanted and the repeated practice of saying to myself, “Look, this is how this is going to go: we aren’t letting anything stop us” has, for all intents and purposes, worked.

By “worked,” I don’t mean spiritual bypass or healing myself magically. I suppose that if you ran my bloodwork, something I rarely bother to do anymore, all of the same stuff might still be there.

I just mean that I put very little attention on feeling ill and that when I do feel ill, most of my attention is on how I’m still going to do the things that bring me joy.

I’m ferocious about it, in the best way. What do I want to do with my one, precious life? What’s important to me? Why will it matter to me? How do I want to feel? What do I have control over—how can I do more of that?

And when fear comes up, I utilize the practices that I talk about in The Courage Habit—I really do stop to do things like access the body or reach out to my community—but I’m very clear that the question, “Who says so?” is answered by…me.

Who says so? I say so. Like, I’m saying how this is going to go, with my body. I have never felt anything truer in my life than this. Someday, I’m going to wake up and there just won’t be any illness, anymore. I don’t know how. I just know that it will happen.

I just know that it’s already happening.

Dialogue With the Body: Thank You

When I dialogue with the body now, my body thanks me.

It thanks me for listening, and for integrating more play and self-care into my life. It thanks me for dropping the hustle to be the best at anything. It thanks me for the sunshine and the bike rides through mustard fields in Sonoma County. It thanks me for the lower resting heart rate. It thanks me for time spent on a zafu, watching my in-breath and out-breath. It thanks me for a greatly expanded capacity to help, to volunteer, to give, to hold space, to be of service.

And once when I went into a dialogue with the body, my body thanked me for something new: for not giving up on it, and for not making it the subject of my scorn.

Viewing my body with betrayal was positioning my body as the enemy. “You betrayed me,” I was saying to my body, when in fact it had done nothing of the sort.

Today, I wholly understand that my body is my friend, and has only ever responded to the illness it has faced by trying to do one thing, at all costs: make sure that we survive.

I am something of an existentialist. I realize that someday, we all die. Someday, everyone’s bodies will give out in response to injury or illness or trauma. That’s the natural order of things. Because that’s the natural order of things, I feel acutely aware every day of the choice before me to decide who I want to be and how I want to live.

Instead of seeing my body as a liability, I now see it as an asset, a vehicle to experience as much joy as can be packed into this one human life, this one existence. I treat it as well as I know how, and I listen as best I can. I have chosen to befriend it, to love it, to be its champion even if it—like me—is imperfect.

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Journal Checklist https://conversations.tonilamotta.com/journal-checklist/?utm_source=rss&utm_medium=rss&utm_campaign=journal-checklist https://conversations.tonilamotta.com/journal-checklist/#respond Wed, 07 Jul 2021 18:54:56 +0000 https://conversations.tonilamotta.com/?p=155 Dialogue with Persons: Who were the persons who had inner importance to you during this unit of time? Describe the relationships, including both the pleasant and the unpleasant aspects. 2. Dialogue with Work: What were your work projects and activities during this period? What happened to them? Which came to a dead end? Which were Read More ...

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  • Dialogue with Persons: Who were the persons who had inner importance to you during this unit of time? Describe the relationships, including both the pleasant and the unpleasant aspects.
  • 2. Dialogue with Work: What were your work projects and activities during this period? What happened to them? Which came to a dead end? Which were completed? Which were halted and then resumed at a later time? Tell the feelings and the experiences that were involved in these.

    3. Dialogue with the Body: What was the physical condition of your life, your health or illness, your sensory life, your overall relationship to your body, and its use during this period?

    4. Dialogue with Society: What were your social attitudes during this time, your beliefs, loyalties, antagonisms? What was your relationship to your family, your nation, your historical roots? Were changes taking place in your social or philosophical orientation during this time?

    5. Dialogue with Events: Were there events that occurred in your life at this time that were striking in their impact and that brought about sharp changes in the circumstances of your life? Were there events that seemed to have fateful or mysterious qualities? How did this feel to you at the time, and in the times that followed?

    6. Dreams/Twilight Images: Are you aware of having sleep dreams or twilight images during this period of your life? Are there any that stand out from the others with respect to their symbolism, the insights they gave you, or possibly the predictions they made?

    7.Inner Wisdom Dialogue: Were there persons who inspired you, persons from history or mythological times, or persons living in your own time, in whom you felt a quality of wisdom that was especially relevant to you?

    8. Choices/Intersections: Were there intersections or decisions in your life during this time? Considering that you chose to take particular roads and left other roads untaken, how do you perceive the consequences now?

    9. Meaning Dimension: Did you have any experience of connection to meaning in life during this period?Did you feel a lack of meaning in life?

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    Week 1 Review https://conversations.tonilamotta.com/week-1-review/?utm_source=rss&utm_medium=rss&utm_campaign=week-1-review https://conversations.tonilamotta.com/week-1-review/#respond Wed, 07 Jul 2021 01:44:24 +0000 https://conversations.tonilamotta.com/?p=153 NOTE:  The following information and instructions are revisions of information from At a Journal Workshop:  The Basic Text and Guide for Using the Intensive Journal Process by Ira Progoff, published by Dialogue House Library, New York, NY, 1975. Progoff’s Intensive Journal is a way you can explore your past as it relates to the present.  This exploration Read More ...

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    NOTE:  The following information and instructions are revisions of information from At a Journal Workshop:  The Basic Text and Guide for Using the Intensive Journal Process by Ira Progoff, published by Dialogue House Library, New York, NY, 1975.

    Progoff’s Intensive Journal is a way you can explore your past as it relates to the present.  This exploration involves using both the conscious, rational mind and the nonrational, intuitive mind.  The basic writing for the Intensive Journal involves preparatory work that leads to writing dialogues with persons and events/concepts.  There are many other writing exercises, but these are the basics.  According to Ira Progoff each person has his or her own, unique evolutionary process.  His Intensive Journal is a way to cooperate with this process.

    Metaphors may help explain the need, to begin with, with the preliminary exercises — Period Log, Period Image, Life Steppingstones and Steppingstone Period/Life History Log.  Gardening is one of them.  One must prepare a garden by breaking up the soil to make it fertile ground for new growth.  The beginning writing exercises are intended to accomplish this.  A computer is another.  A computer can store vast amounts of information, but only a portion of that is available for active use — Random Access Memory or RAM.  When RAM is increased, more information is available and more work can get done more quickly.  Our minds, like computers, contain far more information than is available in consciousness.  The basic journal exercises increase the amount of conscious information.

    Things to remember:

    • Label and date all your journal entries with the month, day, and year.
    • Don’t destroy what you write. It might not seem to make much sense today, but next week or next month or next year it may prove to be very valuable.  Your journal can be a charting of your experiences in the medical sense of the word.  Cumulative entries can show patterns that may help you understand yourself better or provide suggestions for writing in other sections of the journal.
    • Let your writing happen. Let it flow without criticism or censorship.  A disorganized, rambling entry is often more valuable in the insights it makes available than one that resembles a literary masterpiece.
    • File your journal entries. As you accumulate different types of journal entries, file them in the appropriate section of your journal or make notes referencing and cross-referencing entries to different sections.  Where you write something is not as important as that it gets written.  Where it’s filed is less important than being able to find it when you need it.

    Current Time Log

    The Current time Log allows us to discover where we are in our growth process now.  It should cover a period of time that is more than last month.  It usually covers three to six months or longer.  If you haven’t done much interior work, the Period Log may cover several years. (See Addendum for a Period Log Meditation)

    To write in the Log:

    1. Sit in silence allowing your mind to travel back over this period in your life. Let it take shape within you.
    2. Focus more specifically on the contents of this recent period and write about them. Write the memories and facts of your experiences without judgment and without censorship. Record the specific contents but not the details of this period.  This is an outline picture and an overview of this recent time in your life.  Write simply and briefly.
    3. Questions to help your writing:
    • When did this period start? Is there a particular event associated with this period?
    • What memories do you have of this period?
    • Friendships: loving, spiritual, and/or physical?
    • Relationships?
    • Your work – the way you spent your time?
    • Social activities?
    • Physical illness?
    • Inner experiences: spiritual, artistic, extrasensory, dreams?
    • Success or failures?
    • Good luck or misfortune?
    • Strange, uncanny events or coincidences?
    1. Begin your writing with: “This time that I’m living in began when…”
    2. Conclude your entry with: “This time that I’m living in feels like…”
    3. When you’ve finished writing the Log, examine your feelings about what you’ve written. Are you comfortable with it? Does it feel complete?  Record your answers to these questions at the end of the Period Log Entry.
    4. Read it aloud to yourself. Does this change your experience of what you’ve written? Record your reaction.

    Current time Twilight Image

    The Period Log primarily used your rational mind to focus on the conscious thoughts and memories of the “now” of your life.  The Period Image uses the nonrational mind to do the same thing.

    (Progoff records this journal entry in a separate log called the Twilight Imagery Log.  )

    Twilight imaging allows access to the nonrational and the intuitive.  The twilight state is that place between waking and sleeping.  It happens just before you drift off to sleep.  It also happens during those times we’ve put ourselves on “automatic pilot.”  We’re performing some routine task, like driving or washing dishes or shaving and our minds are a million miles away.  We finish our task but don’t remember doing it.

    While we speak of “twilight imaging,” the experience may not be an image.  It could be sound, a touch, a sensation, a fragrance, or any other type of experience.  Each of us has our own unique inner language of metaphor and symbol.  Whatever comes to you in whatever form is your “twilight imagery.”

    Allow the experience to just happen.  Let go of control of your mind, and allow whatever happens to flow without censorship or direction.

    When working alone:

    1. Reread your Current time Log entry. Read it aloud if possible.
    2. Sit in silence. Relax and just be with yourself.
    3. Allow the experience to just happen without censorship, control, or direction.
    4. Record your experiences when you are ready.
    5. Reread what you’ve written. Read it aloud if possible.

    Co-relation – go back to the original Current time section Answer and record the following questions: How does your twilight imagery experience relate to the Current time Log? Does it relate?  Is it parallel?  Opposite?  Seemingly unrelated?

     

    Life Markings or Steppingstones

    The purpose of Life Markings is to “loosen the soil” of our lives to give us access to life events that we may have been too pressured to truly experience at the time they were happening and to get acquainted or reacquainted with who we are and from where we’ve come.  Progoff uses a mountain climbing metaphor:  Steppingstones as like “markings’ that a mountain climber makes.  They outline the route that he’s taken — sometimes up, sometimes down — to get from one place to another.

    Life Markings are significant events that mark a period of time in our lives and set the theme for that period.  The Life Markings are like chapter titles.  They are the chapter titles you would use if you were to write your autobiography now.  The next time you record Life Steppingstones will be from a different “now,” and may reflect different themes and patterns.

    You should have no fewer than 8 and no more than 16 steppingstones; 10 to 12 are recommended.  The limit on the number is to encourage you to see patterns and cycles in your life rather than a series or list of significant events.  The limit helps us to see the relationships between the various events of our lives.

    As you list your Life Steppingstones, specific memories of events associated with a steppingstone may come to mind.  Note them briefly under that steppingstone as if they were subheadings within that chapter.

    The steppingstones may not come to mind in chronological order.  Write them down as they present themselves.  When your list of steppingstones is complete, you can number them appropriately..

    Outline of instructions for Life Markings or Steppingstones:

    1. Sit in silence passively reflecting over the course of your life.
    2. Write the steppingstones as they come to mind including specific memories associated with each as a subheading.
    3. Number the steppingstones in chronological order if they need to be.
    4. Read them to yourself in chronological order — the steppingstones only, without the subheadings. Read them aloud if possible.
    5. Record your reactions to reading the steppingstones.

     

     

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    An Interview with Ira Progoff on the Intensive Journal https://conversations.tonilamotta.com/an-interview-with-ira-progoff-on-the-intensive-journal/?utm_source=rss&utm_medium=rss&utm_campaign=an-interview-with-ira-progoff-on-the-intensive-journal https://conversations.tonilamotta.com/an-interview-with-ira-progoff-on-the-intensive-journal/#respond Mon, 14 Jun 2021 21:42:05 +0000 https://conversations.tonilamotta.com/?p=134 The Intensive Journal Process: A Path to Self Discovery An Interview with Ira Progoff by Kathy Juline A comprehensive look at the extraordinary approach to self­discovery that has helped thousands of people to express their fullest potential. Interviewer: You have been widely recognized as a pioneer in developing the principles of depth psychology, and in Read More ...

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    The Intensive Journal Process: A Path to Self Discovery

    An Interview with Ira Progoff by Kathy Juline

    A comprehensive look at the extraordinary approach to self­discovery that has helped thousands of people to express their fullest potential.

    Interviewer: You have been widely recognized as a pioneer in developing the principles of depth psychology, and in particular, holistic depth psychology as opposed to traditional mainstream psychological thought. Tell us what your philosophy of psychology is and why you call yourself a holistic depth psychologist.

    Progoff: One of the goals of psychology is to help individuals to live and unfold the potentials of their being in terms of the wholeness of their inner nature rather than a partial or fragmented aspect of their outer lives. I refer to my own work as holistic depth psychology. Holistic suggests the qualitative evolution of people that takes place when all of their experiences come together. As this integration occurs, there is an improvement in the quality of people’s lives in that the process of becoming who they truly are deepens. Integration results in greater creativity and spiritual growth.

    Personal and spiritual development also comes about through working at an inner level, at one’s depths, by which I mean a level below our outer consciousness….the word depth is important too.

    The focus of my work has been to provide methods which will enable people to work continuously in their lives. It gives an inner perspective to guide them through transitions, evoking creative potentials and drawing forth new sparks of Spirit as they move toward becoming whole persons. After formulating my theories of personal development as an author and psychotherapist for many years, I developed the Intensive Journal process in the mid­1960s to provide a structured way for people to work continuously to become whole persons.

    Interviewer: How did you become interested in spirituality in your overall philosophy of depth psychology?

    Progoff: In the early 1950s, I concluded that if I could identify the concepts that were the final conclusions of the great persons in the history of depth psychology, I would then have a starting point for my methods. I realized that in the history of depth psychology, these persons ­ namely, Freud, Adler, Jung, and Rank ­ had gone through several changes in their point of view from the time they began their work to the time they died.

    I found that Freud, for example, while he had been the originator of several of the main concepts of depth psychology, had ended his life with a very negative view of what he had achieved. Another seminal psychologist, Alfred Adler, concluded that man is always reaching for connection with the eternal and that, although depth psychology began as a protest against religion, the net result has been for it to reaffirm man’s experience of himself as a spiritual being.

    Otto Rank experienced a similar turnaround. After beginning in psychoanalysis as a secretary to Sigmund Freud, he rejected the point of view of his spiritual father, Freud, concluding finally that we experience the reality of life “beyond psychology.”

    Similarly, C. G. Jung began as a psychiatrist wedded, as Freud had been, to a materialist point of view. But the great transformation through which Jung passed in 1913 changed that. He emerged from it as the spokesperson of a new spirituality which radically altered his original point of view. This spiritual point of view which Jung reached became the basis of my further studies.

    Interviewer: How did your studies with Jung influence the development of the Intensive Journalmethod?

    Progoff: My studies with Jung had a major impact upon the development of the Intensive Journal process. The tremendous value of Jung’s work is that he developed specific methods for understanding the reality that lies beneath the conscious level. Jung’s concepts grew out of his deep concern for the spiritual problems of our time. When I began my work in psychology, Jung’s views in psychology were not popular and were in fact ridiculed. Freud’s theories of psychoanalysis comprised the prevailing view point in the profession. I knew that this emphasis upon pathology and diagnosis could only lead to a dead end and great disappointment in terms of helping people develop their lives. Rather, I thought that Jung’s broad and deep view of life and his belief in the inner capacities of persons to develop had a great deal of validity and would become the more accepted approach.

    The Intensive Journal method seeks to fulfill on a practical level a main goal toward which Jung was moving as he

    worked on his conception of the potential of individuals to develop over time. I realized that a valid method must enable individuals to position themselves in the movement of their lives. The method would have to be open­ ended in scope so people would be free to unfold and express their latent potentials.

    Interviewer: The Intensive Journal process is widely recognized as a highly effective tool for self­ development, an approach that Joseph Campbell called “one of the great inventions of our times.” Would you describe the process?

    Progoff: The Intensive Journal process combines one of the oldest methods of self­exploration ­ keeping a diary ­ with a new, highly structured format that enables journal­keepers to get to know themselves on ever­deeper levels. The Intensive Journal Workbook is a large three­ring notebook filled with paper and divided into four dimensions of human experience Life/Time, Dialogue, Depth and Meaning. Each of these dimensions is divided into several subsections.

    Some of these subsections are used to write our factual recapitulation of the events of our lives as well as dreams and images. Others are for stimulating insights and creative activity.

    In the Life/Time Dimension, we enter data about the qualitatively important events that reflect the inner continuity of our life history. In the sections of the Dialogue Dimension, we enter into a dialogue relationship with each of the aspects of our lives such as personal relationships, work, body, society or events. The Depth Dimension has to do with those aspects of our lives that are symbolic such as dreams and images. The Meaning Dimension consists of experiences in which a person finds connection to a larger than personal reality. I will discuss in detail more about the Workbook sections as we go on.

    Interviewer: Why did you develop the Intensive Journal process?

    Progoff: In the 1950s and 1960s, I was a practicing psychotherapist in New York City. The people who came to see me were trying to grow and improve their lives in various ways by resolving important matters and realizing new possibilities.

    I studied how people go through the process of working out the various aspects of their lives, through their peaks and valleys, their pain and anguish, and how they ultimately make their decisions. Also, while serving as Director of the Institute for Research in Depth Psychology at the graduate school of Drew University, I studied the lives of creative persons throughout history to find out what had been involved in their creativity. The Intensive Journalprocess is designed to serve simply as a flexible means of making objective the organic process by which the growth of personality proceeds. It is an instrument for mirroring these inner processes, for extending them and for establishing a continuing relationship with them. These processes are very elusive because they take place behind the mind and are experienced at a deeper than conscious level.

    Yet they are also the key to each person’s growth. I developed the Intensive Journal Workbook to provide a specific tool for individuals to use to get direct and defined access to this process so they could work with it constructively.

    Interviewer: What are some of the benefits of working with this process?

    Progoff: It helps us to see the movement of our life history as a whole, from the vantage point of the present moment. It also helps us to position ourselves between the past and the future so we can support the unfoldment of new potentials in our life. On a practical level, it offers us a way to clarify personal relationships, address career concerns, face transitions, meet change, overcome blockages, deal with past hurts and present difficulties, gain new insights, and integrate our life experiences.

    Interviewer: Why is the Intensive Journal process more effective than a traditional approach to keeping a journal or diary?

    Progoff: A private journal can certainly be an essential instrument for promoting personal growth, but there are situations in which it becomes a static exercise of merely keeping a record of events or feelings. When journal keeping is not related to the larger development of one’s life as a whole, it lacks a sustaining principle. Often it is resorted to when a person has a particular goal in mind, such as finding a new career path or establishing a specific love relationship, but when the goal is achieved, the journal falls into disuse and the continuity of the life context as a whole is lost. No overall integration or self­exploration results.

    Interviewer: Why did you make the Intensive Journal process such a structured method?

    Progoff: Writing in the Intensive Journal Workbook is an active process. It is the structure that makes possible Journal Feedback, which is what I have added to the typical journal process. Journal Feedback is the way theIntensive Journal process reaches out to work with material we have in one section to stimulate experiences in

    another section. …in the subsection of Dialogue with Persons, a woman in the course of writing a dialogue script with her husband may mention her husband’s love of drinking. In the Intensive Journal way, this material will be used as a “Feedback lead” to start a subsection in Dialogue with Events, Situations, and Circumstances, and will evoke, among other things, a discussion of the possibilities of alcoholism. These dialogues come from the unconscious without self­conscious controls. In this way, we get fresh material as one thing leads to another and yields further awareness.

    Interviewer: Do you consider the Intensive Journal process to be a significant tool for spiritual growth?

    Progoff: Yes, absolutely. This process is a modern approach to spirituality without dogma. In my book, At a Journal Workshop, I compare it to entering a sanctuary, because it provides a safe haven from the pressures of the outside world where we can quietly assess our relationship to life. Working with the process enriches our inner life immeasurably, helping us to stay in touch with that underlying reality which is our personal source of meaning and strength. In fact, assisting us to establish contact with that deep reality is one of its main purposes.

    Although many people presently feel they do not have the capacity for spiritual experience, the Intensive Journalprocess can help….When we reflect on our inner experiences and list and describe them in writing, the writing itself tends to add to the experience. We find ourselves to be more in contact than we originally suppose…one experience leads to another.

    Interviewer: The Interviewer teaches that we have the power to change our lives through changing our thinking. Is the Intensive Journal process a tool for applying that principle?

    Progoff: Definitely. The Intensive Journal process is a practical way of getting in touch on a deeper level with beliefs and patterns of thinking that may be hidden from our conscious awareness. Once we know what they are, we can take steps to eliminate or alter the ones that limit us.

    Interviewer: The Interviewer also teaches the importance of working with positive ideas. How can theIntensive Journal method help people to live in accordance with this principle?

    Progoff: The creative process in people’s lives takes time to unfold before they can truly realize their potential and know what their lives are trying to become. Before that occurs, people experience cycles of hope and anxiety, success and failure, confidence and uneasiness.

    A well­known truth is that the darkest moment is before the dawn. I think that has to do with the way new integrations are formed. They cannot be formed until there is an emptying out and the emptying out does not happen easily. With regard to taking a positive or affirmative stance, we should not eliminate the time of emptiness….there would be no history of the inner life if it were not for the times of the dark night of the soul. If one is affirmative about it, it’s not a dark night. That is the paradox.

    The Journal provides an instrument that helps people to maintain perspective as they move from the valley of anxiety until they reach the upward phase of the cycle. They learn from these cycles of experience so their awarenesses are enlarged and new capacities are realized. They work through their cycles of experience to realize their fullest potential.

    Interviewer: So the process helps us to recreate our lives anew and express ourselves more authentically?

    Progoff: Yes. The revealing of something new and greater is a very important result of the process. Ideas, opportunities, and talents we previously may not have been aware of begin to emerge. Since the Intensive Journalprocess asks us to include the fullness of facts of our life ­ all of them, not just what we have labeled as “positive” ­ it helps us to achieve integration. And this results in enhanced creativity. One of the main indications of the strength of creativity in individual is the degree to which they have brought themselves into connection with the multiple and interrelated movement of all aspects of their lives. Through the Intensive Journal process we are led to view painful experiences in a new light and we discover that they were not so negative after all but rather strengthening and empowering. That is an important step in spiritual development ­ the embracing of our wholeness.

    Interviewer: Earlier you referred to the “dimensions of experience.” What do you mean by that?

    Progoff: The dimensions are separate realms of human experience, each with a unique content and its characteristic ways of expression. For example, the Life/Time Dimension deals with the obvious, outer level of experience. It includes all those phenomena that form our personal life history. All of the four main Dimensions sections are broken down into several more defined areas of focus, subsections which I call “mini­processes,” and in the case of the Life/Time Dimension, these include the Life History Log, Steppingstones, Intersections: Roads

    Taken and Not Taken, and Now: The Open Moment. A particularly interesting one to work with is Steppingstones, in which people are asked to list ten or twelve high points in their life ­ whatever occurs to them spontaneously. From this exercise they get a sense of the thread of continuity that’s moving through their life.

    Interviewer: Is the Steppingstones portion of the Intensive Journal process a good starting point?

    Progoff: Yes, and it’s usually one of the first exercises we do, because it does give a good overall perspective on what the important events in our life have been. It’s helpful to bring to mind as much of our autobiographical material as we can at the outset. Then as we continue to work in the Time/Life section, we progressively reconstruct our life histories, a segment at a time. The Steppingstones list gives us a generalized outline of our life movement, and when we reenter those Steppingstone periods, describing and exploring their contents, we find that events fit together in a way that not only gives us a clearer perspective but generates an energy that carries us forward and shapes our future.

    Interviewer: What do the other main sections of the Workbook entail?

    Progoff: The Depth Dimension is the section in which we explore the realm of human reality that speaks in symbolic terms. It deals with the aspects of experience that are primarily non­conscious as they are happening but which are guided in their unfoldment by an underlying intelligence. To bring these elusive parts of ourselves up from the depths, where they are unconscious, to the surface, where they can be integrated and expressed into our life, requires a means of capturing them. To provide this means, there are five mini­processes in the Depth Dimension section of the Workbook ­ Dream Log, Dream Enlargements, The Twilight Imagery Log, Imagery Extensions, and Inner Wisdom Dialogue. The exercises applicable to this particular section of the workbook have a special capacity to activate sources of energy which can cause powerful effects in our life.

    Interviewer: Could you say more about that?

    Progoff: What we discover as we work with this section is that there are levels of awareness beneath the surface of our consciousness which hold the key both to the problems and the potentialities of our life. Certain dreams carry the seed­nature of a person, and through working with them on a consistent basis, recording and enlarging upon them, we generate a flow of new thoughts, ideas, insights, intuitions, and awarenesses. One of the most valuable gifts we receive from our dreams is the guidance they give us as to which areas of our life we need to reexamine.

    Interviewer: Could you tell us more about the other main sections?

    Progoff: One is the Dialogue Dimension, which has the special function of opening the channels for internal communication and of providing a means by which inner contact can be maintained among the various parts of our life.. When we enter into a dialogue with all of these parts, we experience inner harmony rather than feeling fragmented. Having begun by recording and exploring much of our life history, it’s time for us to deepen our relationship with the important aspects of our life and let them speak to us. For each subsection, or mini­process, we start with a focus statement, writing down what is or was positive or negative about our relationship with that aspect of our life, how it got to where it is and what our hopes are for it. The various mini­processes we work with in this section are Dialogue with Persons, Dialogue with Works, Dialogue with Society, Dialogue with the Body, and Dialogue with Events, Situations and Circumstances.

    In dialoguing with each of these areas, we approach it as if we were a person. For example, in a dialogue with bills you’ve been avoiding paying, they may respond, “You don’t want to pay us because you want to be a kid and have Daddy pay the bills.”

    Interviewer: What is the fourth section?:

    Progoff: That is the Meaning Dimension. This section has the function of connecting the individuals in a society according to beliefs. These beliefs tend to be about fundamentals of life, the values and ultimate concerns that motivate people. When they feel connected by common social symbols, people are strengthened in their sense of being supported in life. If there is no such experience present, they are subject to alienation.

    These connective symbols are experienced on an unconscious level and must be personally experienced in order to be valid for the person. It is important for the individual to have such a symbol in order to be free from the anxieties of being separated and having no source to depend upon.

    In modern times, alienation has been identified as one of the primary causes of anxiety. The answer to it depends upon an individual having a subjective experience of his or her unconscious. In the Intensive Journal process, we call forth these previously unconscious experiences and look at them closely for the good they can bring to us.

    We function best as human beings when we are connected to something greater than ourselves. So in

    theIntensive Journal process, we make it a point to review the history of our connective experiences. We are seeking to draw out the strength from them and to discover the unconscious symbols that are meaningful to us. The Meaning Dimension section includes a subsection called Gatherings in which we seek to recall for ourselves as many of these experiences as we can. Thus, in a historical way, by the use of “twilight memory,” we bring back memories of connective experience that have an importance in our lives.

    Interviewer: This process appears to have many individual parts and a rather intricate methodology. How does one learn it?

    Progoff: My experience with the Intensive Journal process over a period of many years suggests that the most effective way to begin its use is by attending an Intensive Journal workshop. There are two main benefits to this. One is the opportunity to draw the present situation of your life into focus by working privately in your ownIntensive Journal Workbook. Secondly, at the workshop, participants appreciate the support and energy they obtain from others also working quietly in their own lives. The third benefit, of course, is the opportunity to learn the numerous techniques of the Intensive Journal process, including the Feedback method, which enables you to use the Workbook on your own as a tool for personal and spiritual growth.

    …Intensive Journal process is not really intricate. It corresponds to the contents of our lives and therefore it makes the whole task of working out what our lives are trying to become a lot simpler.

    Interviewer: Would you say more about the Feedback method?:

    Progoff: Sure. In the structure of the Intensive Journal Workbook one basic distinction is that between the Log sections and the Feedback sections. The Log sections are where we record the factual data of our lives. The Feedback sections, on the other hand, are where we carry out the active exercises that generate the energy which result in transformation. Actually, the feedback effects that occur in the use of the Intensive

    Journal method take place on several levels.

    A basic one is the feedback that is achieved simply by writing down a nonjudgmental record of the inner and outer events of our life. In addition, there is the feedback that results from reading these entries either silently to ourselves or aloud to the group. Then with the passage of time a further form of feedback becomes possible. After we have accumulated enough of them we can read back to ourselves the entries we have made in the various sections over a period of time. This experience offers a valuable means of maintaining a perspective on our lives in the midst of movement and change. So the Journal Feedback exercises draw upon the raw data of our everyday experience to help carry our life toward meaningful unfoldment.

    Interviewer: You have indicated that the Intensive Journal process helps bring to our awareness unconscious memories. Could you say more about how that happens?

    Progoff: Yes. It’s much like the stream­of­consciousness approach that psychoanalysis uses to evoke repressed or forgotten feelings and desires. In a state of surrender, they are more available. They well up from an underground stream. That is why meditation is an important part of the Intensive Journal process. It gives us an opportunity to open up to that deep well within us. Letting go and letting God is really the essence of the process. All of us are living out certain patterns, and we need to discover what these patterns are in order to fulfill our true purpose in life.

    Interviewer Are there specific ways to contact that deep well?

    Progoff: The key lies in the atmosphere that is established. As we enter into the depths of the well through employing the techniques of Entrance Meditation, a quality of stillness is established from which new ideas, images and awareness are activated and fed into the individuals’ creative capacities.

    Interviewer: Do you believe the Intensive Journal process would be an effective tool for drug addicts and other similar groups of people to use in overcoming their problem, and perhaps changing their beliefs about themselves?

    Progoff: Yes, I do. It would offer them a method they could use to get a sense of where they are in their life and what their life is trying to be. I have the feeling that most people who become chemically dependent are looking for something, and usually they don’t even know what it is. They have a spiritual hunger.

    They’re looking for something that can help them fulfill, and express themselves, and very often they have no idea what that means of expression might be. When many people work on fulfilling their true life purpose, our society improves. Individuals become more well­rounded and accepting of others. They also become more interested in others developing as persons and seeing them as having a life. The dialogue exercises can help people establish this relationship with other persons in their own lives as well as in other societies. In this way, the Intensive Journal process fosters love and brotherhood, and also helps people deal with problems such as

    addiction.
    Interviewer: What is the best time in a person’s life to attend an Intensive Journal workshop?

    Progoff: Anytime is fine, but I like to tell people that the process is particularly valuable during a time of transition. Often that may mean a period of difficulty in someone’s life. But the process is valuable too when someone is wrestling with a decision or seeking to expand in his or her expression of life.

    Interviewer: Do you have to be interested in writing to work effectively in the Intensive JournalWorkbook?

    Progoff: No. Not at all. People from all walks of life can use this program. After a short while, people get experience in working in the Intensive Journal Workbook. In fact, we have had people benefit greatly who had little education. Writing is only essential for the reason that individuals read what they wrote and then work to develop it further through the Feedback techniques.

    Interviewer: Do immediate changes result from using the Intensive Journal process, or might it take a long period of time before any changes started to manifest?

    Progoff: That depends on whether the person believes that change can occur quickly and how willing he or she is to let them occur. A good exercise in this regard is to work with the subsection called Roads Taken and Not Taken. Through getting more clear someone may find things opening up right away. One woman who took the workshop realized she wanted to be a pianist and she very quickly developed her piano­playing ability, a road she had not taken in the past. She believed it could happen that quickly.

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    Originally printed in Science of Mind Magazine. July, 1992. “Intensive Journal” and “Journal Feedback” are the registered trademark and servicemark respectively of Ira Progoff and licensed to Dialogue House.

    The post An Interview with Ira Progoff on the Intensive Journal first appeared on Conversations with Yourself.

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