Many erroneous things have been written and said by the sages, but never did they float a greater fallacy than that love serves as a spur to win the loved one by patient toil. Let us now try to correct certain views which may have taken a misconceived form as long as we regarded the unconscious and consciousness of reality, in the crudest and most obvious sense, as two localities within the psychic apparatus—views which have left a precipitate in the terms “repression” and “penetration.” Thus, when we say that an unconscious thought strives for translation into the preconscious in order subsequently to penetrate through to consciousness, we do not mean that a second idea has to be formed, in a new locality, like a paraphrase, as it were whilst the original persists by its side; and similarly, when we speak of penetration into consciousness, we wish carefully to detach from this notion any idea of a change of locality. When we sat that a preconscious idea is repressed and subsequently absorbed by the unconscious, we might be tempted by these images, borrowed from the idea of a struggle for a particular territory, to assume that an arrangement is broken up in the one psychic locality and replaced by a new one in the other locality. Trauma victims cannot recover until they become familiar with and befriend the sensations in their bodies. Being frightened means that you live in a body that is always on guard. Angry people live in angry bodies. The bodies of child-abuse victims are tense and defensive until they find a way to relax and feel safe. In order change, people require to become aware of their sensations and the way that their bodies interact with the World around them. Physical self-awareness is the first step in releasing the oppression of the past. My hand is on my heart, and yet my heart is not in my own hands.

Love is no more capable of allaying hunger than a rose is capable of delighting the ear or a violin of gratifying the smell. How can people open up and explore their internal World of sensation and emotions? First notice and then describe the feelings in your body, not emotions: pressure, heat, muscular tension, tingling, caving in, feeling hollow. After receiving the news and seeing the imagines over and over for six months, I feel like my soul separated from my body and I was still partially attached to my body, but as if I might drop to the ground and float away. I heard my heart cracking and my esophagus opening up as I drank water. Six months later to the day, I feel like only hours have past. Negative events bother me a lot, it makes me feel cold and like I am in the middle of an open field searching for comfort. Nevertheless, I think it expedient and justifiable to continue to use the mode of representation if we remember that ideas, thoughts, and psychic formations in general must not in any case be localized in organic elements of the nervous system. Noticing sensations for the first time can be quite distressing, and it may precipitate flashbacks in which people curl up or assume defensive postures. There are somatic reenactments of the undigested trauma and most likely represent the postures we assumed when the trauma occurred. Imagines and physical sensation deluge me at this point, and I have to learn how to process what has happened to me so I can be familiar with ways to stem torrents of sensation and emotion to prevent myself from becoming retraumarized by accessing the past. (Schoolteachers, military, nurses, and police officers are often very skilled at soothing terror reactions because many of them are confronted almost daily with out-of-control or painfully disorganized people.) However, we are justified in thinking of the systems—which have nothing psychic in themselves, and which never become accessible to our psychic perception—as something similar to the lenses of the telescope, which project the image.

If we continue this comparison, we might say that the censorship between the two systems corresponds to the refraction of rays on passing into a new medium. When a person feels unloved and are isolated, their soul and body can be compared to a daisy flower taken out of the Sun, and placed in a dark closet. The light force, in this case, the soul is trying to escape and seek out the energy it requires to thrive and as it is pulling away from the body, the host starts to split, and this split drains their energy to where they feel weak and like they are floating. If the person does not stay active, they could enter into a deep sleep not to awaken again. The most natural ways for human beings to calm themselves when they are upset is by clinging to another person. This means that patients who have been physically or sexually violated face a dilemma: They require and crave touch while simultaneously are terrified of body contact and do not want it to be sexual.  I attempted to interpret a number of psychic manifestations from everyday life in support of the natural ways to heal, this conception underwent elaboration and modification when it was recognized that the essential character of a preconscious idea was its connection with the residues of verbal ideals. Individuals who lack emotional awareness are able, with practice, to connect their physical sensations to psychological events. Then they can slowly reconnect with themselves. In its inner nature, it is just as much unknown to us as the reality of the external World, and it is just as imperfectly communicated to us by the data of consciousness as is the external World by the reports of our sense-organs. The body grows outside—the more convenient way, — that if the spirit like to hide, its temple stands always ajar, secure, inviting; it never did betray the soul that asked its shelter in timid honesty.