TOWARD A “THEOLOGY OF TRAUMA AND HEALING”

By:  Brent M. Baum, STB, SSL, CADC, LISAC, CCH

My work with over 15,000 trauma survivors, including officers and rescue personnel from the Oklahoma City bombing and Sept. 11, 2001 has led to a profound spiritual experience. Never have I had more hope in human resiliency and our capacity to heal ourselves. This statement comes at no small cost over the last 20 years. My initial work in ministry as a Catholic priest was frustrated by the limitations of the old “moral responsibility” model at work until the 1950’s and still lingering in the minds of many. The discovery of the “disease” of addiction and the genetic and biochemical contributors cast doubt upon the old “moral failure” model. Moral harangue only served to “shame” the individual that was addicted and, as we now know, accelerated the addictive cycle for these individuals. I stopped using morally “shaming” language in my homilies long before I left ministry. I realized that if I “shamed” these individuals, I was fostering their addictions and dysfunction. Shaming an individual with an addiction often accelerates the obsession-compulsion cycle and leads to further acting out. This poses a challenge for religious systems, not educated in the addictions model, which “shame” the alcoholics or sex addicts by applying the “moral failure” and “repentance” model to heal or resolve behaviors whose origins are trauma-based. By shaming such individuals, religious systems become “enablers” who foster and accelerate the addictions and dysfunctional behaviors of wounded individuals. Ignorance, and the assumption that the old moral responsibility model was sufficient for healing, contributed significantly to the crisis and mismanagement of the cases of sexual abuse within the Catholic Church.

Research on language imprinting and memory indicates that the “conscious,” moral mind is approximately 7-12 % of our functioning, while the subconscious mind is the remaining 93-88%. The conscious, moral mind exercises an intentionality, as does the subconscious mind as well. Trauma inserts a “protective” intention that is “state bound” to the memory itself and will continue to act until the protective encoding is resolved. The discovery of the mechanisms of trauma induction led to the realization that trauma imprinting is “pre-moral,” “pre-conscious,” and “pre-critical.”  This statement is true both historically and developmentally. Nearly every human child experiences some shame induction before 2.5 years old. Trauma encoding is recognized as a natural protective function of the limbic-hypothalamic-pituitary-adrenal axis – the “fight, flight, freeze” response that is inherent to our physiology. But we also have substantial evidence that “consciousness itself” is paused for a millisecond at the moment prior to physical and emotional overwhelm. This indicates a pausing or splitting of consciousness into separate channels. This process is wholly automatic and unconscious. A trauma is defined as a psycho-neuro-physiological dissociation; in Greek, the “psyche” included the spirit, not just the mind. This stress or trauma-induced splitting of consciousness, results in the division of “will” or intentionality into two separate states. This means that it is an automatic and subconscious protective process that has little to do in its induction with conscious choice.  In psychology, they refer to this pausing of consciousness as an “ego state.” As we progress down the trauma continuum, this can lead to sub-personalities, and even more distinct “parts” -- formerly thought of as separate personalities (as with “Dissociative Identify Disorder” [DID] – formerly called “Multiple Personality Disorder” [MPD]). We have learned much from trauma survivors in these last decades. Perhaps it is time to articulate a “Theology of Dissociation” to help those spiritually ravaged by these trauma-based conditions.

Biblically, a new examination of Genesis reveals a profound interplay of language that reveals much about trauma, human nature, and the origins of our deeper separation from “God.” Man (“adam”) comes from the soil (“adamah”). God’s breath (“ruah”) is breathed into the soil, and man becomes a living being. Temptation later comes from the spokesperson of the soil (the serpent – the most astute of creatures whom God had made – astuteness due to his proximity to the “adamah” or soil). Of striking importance is Adam’s first reaction to “eating the apple” – his response is an “eye-opening” (indicating a shift in consciousness in Aramaic) response followed by the experience of nakedness or ‘shame’ – the emotion word for trauma, not sin! One of the key mechanisms by which trauma is physiologically induced, by the way, is the freezing of the “ruah” or breath. Upon dissociating from within his nature, Adam’s willpower is now divided. Now, the text states, ”You will have to work the soil” to make it productive. Nature does not render its abundance to us spontaneously when we are “split” from within by our own intentionality. As we disassociate from ourselves, we lose Eden! As I have witnessed with over 15,000 trauma survivors, the resolution of trauma results in singular intentionality and more conscious manifestation in keeping with our inherent nature as Quantum co-creators. There is no question that the great challenge to our spirituality resides in disassociation and trauma, not primarily in avoiding moral failure. I have found that, as we resolve our traumas, morally right behavior is largely spontaneous and natural.

The notion of an “Original Sin,” as it was described by St. Augustine, was a valiant but incomplete effort to grasp the profound implications of the depth of individual and collective spirituo-neuro-physiological dissociation and decadence that was readily evident at 1000 BC and prior. It is not my intention to take on the question of such a profoundly developed doctrine; in fact, it is such an integrated part of our individual and collective ethic, that I have seen its traces in nearly all religious, political, and even scientific systems of thought. The “moral failure model” and the notion of an “original failure” and its implications are deeply embedded in our society, culture, and world. Thank goodness for this early effort to articulate the etiology of human misery and to offer some resources to grasp its depth and complexity.  Without needing to address the theological and metaphysical implications of the Original Sin concept, however, I must simply call attention to the fact that the primacy of trauma in the psyche and its impact has been gravely overlooked until now. Gershen Kaufmann, in his dissertation at Michigan State concluded that “shame” is a primary affect and is defined as an “alienation of the self from the self.” This concept clearly establishes shame/trauma as a primary affect, and as an emotional imprint, pre-moral in its origins and nature. In our blindness to the traumatological component of our spiritual evolution, we have missed much that is dissociative, and we actually induced shame by imposing a moral model that frequently worsened trauma-based pathologies. The discovery of the power of the subconscious mind (Cf. Candace Pert: “Your Body is Your Subconscious Mind” in 1997) mandates a re-examination of our theology in light of the impact of trauma on intra-personal, ‘divine,’ and interpersonal levels (the 3 dimensions of spirituality).  I addressed these spiritual implications in my first book: The Healing Dimensions: Resolving Trauma in Body, Mind & Spirit. In my new book, Living As Light: The Awakening of Mystical Consciousness, I mention that, in reviewing the Gospels of the Christian New Testament, over 30% of the accounts, apart from the Passion itself, are about healing! So where are our “healers” today? Where are our spiritual role-models for healing?   

When I decided to go into the counseling field, I ended up at a Catholic treatment center attached to a hospital – the one, in fact, where I was born. Within the 2 previous years I had discovered my own natural ability (as had my Catholic great Uncle Romain on my mother’s side of the family) to do some limited healing with headaches, warts, fever blisters, etc. This has expanded to include some melanomas and more serious conditions over the last 5 years. I first discovered that I could heal myself in 1990 with some small warts on my left hand; I later ‘accidentally’ healed a friend, and then, by 1992, began working with family members and friends when the word spread. The director at the Catholic treatment center knew of my ability through one of the (Catholic) Board Members who was a friend of mine. I frequently alleviated the headaches of staff members. The Catholic sisters, however, who ran the hospital were more skeptical of such approaches and thought it had to be “New Age” (a concept unknown to me at the time), and it took almost 2 years for approval of “Healing Touch” – a non-denominational application of “hands on” healing, introduced through the National Holistic Nurses Association. There were no “religious” inferences to conflict with my or any other participant’s belief system in the Healing Touch workshops where the basics of “Energy Psychology” were presented for beginners. I attended several levels of training in Healing Touch, but was already quite sensitive from my family genes, I suppose. By the time the hospital approved Healing Touch for application before and after surgery, I had already moved on to New Mexico and Arizona as Clinical Director of Cottonwood Treatment Centers. They seemed more open to alternative therapies, and Dr. Andrew Weil began to refer his medical residents to watch me work as I discovered and combined a limited tactile contact at C-7 along the dorsal channel of the spine (an acupressure technique) to enhance sensory access to traumatic memory and ease the trauma resolution process. Over these past years, I have discovered that anyone can learn to use the healing resources in their hands to facilitate the healing of others. There is not a therapist or practitioner who cannot use these principles, because they simply reflect how the nervous system functions. The Chinese and Japanese cultures, among many others, have observed this functioning of the nervous system for centuries. We owe them a debt of gratitude for keeping the “healing sciences” alive when many of the religious systems have lost their proficiency in “hands on” healing. With the diminution in the number of priests whose hands are “anointed to heal” and who receive no training in the “healing arts,” it is no surprise that these healing skills must be reintroduced through women healers, particularly, and from the Eastern cultures. The absence of the promotion of and instruction in the healing sciences in the Catholic Church is a travesty considering the percentage of time that Jesus spent in healing individuals of all persuasions. Rather than express gratitude that the knowledge of healing has survived the “Dark Ages” and made its way into the present, these Oriental arts and practices are met with doubt, fear, and skepticism. The latest statement by the leadership of the Catholic Church regarding the prohibition of “Reiki” in Catholic institutions is a similar affront.  

After working with over 15,000 trauma survivors, it is easy for me to see trauma-based intentionality – the intentionality of fear and anger at work in systems, individuals, and institutions. I was moved to write these reflections in light of the recent “crack down” by the Catholic Bishops on the use of “Reiki” in Catholic Hospitals. I can attest to the fact that priests now receive no formal training in any “hands on” healing skills – one of the oldest and most biblically attested forms of healing. Instead of being grateful for the reintroduction of these “healing arts” to the religious communities (many of the women religious/sisters/nuns have found new purpose in the natural application of these healing skills), there is fear and prohibition. Even Thomas Merton, one of our most noted modern Mystics and a Trappist Monk was engaged in ecumenical dialogue with Zen monks at the time of his death. Such actions on the part of the church run the risk of calling into question the invaluable practices of acupuncture, acupressure, meridian tapping therapies (MTT), Therapeutic Touch, Healing Touch, etc. “Reiki” is a most revered and honored occupation in Japan and has spread throughout the world, as has acupuncture, acupressure, “Healing Touch,” Meridian Tapping Therapies, etc. In nearly every culture there are terms to describe the natural transfer of energy for spiritual, prayerful healing purposes. The emerging field of Energy Psychology (Cf. Journals of ACEP, ISSSEEM) figures significantly in the standardization of energy techniques in clinical settings. The field of “integrative” medicine includes the Oriental healing arts, and there is much scientific data emerging now to show the efficacy of yoga, Qi-Gong, Reiki, MTT’s and many other energy applications and meridian therapies. The Vatican Council II made significant strides in the path of ecumenism and the current church leadership should be loath to call into question the propriety of such effective healing modalities. The Catholic church’s intervention on this matter is poor judgment at best and calls into question their commitment to the healing process of the sick and suffering. The traditional “laying on of hands” now gives rise through the emerging body of research to the rapidly growing field of “Energy Psychology.” The disclosure of the holographic nature of the universe supports the lessons of Quantum physics and validates our nature as co-creators of our world. These new lessons are all about “light” and our power to master our states of consciousness and reclaim our “lost intentionality.” All of this points to an awakening in our understanding of intentionality and the emergence of the new healing paradigm. Our progress in understanding consciousness and our capacity to pause consciousness itself (trauma), move us into the age of Energy Psychology and what I refer to as the “Integrative Consciousness Model^®.”  This model takes into account all four aspects of intentionality: Superconscious (Divine Mind/Soul), unconscious, subconscious and conscious levels of intention. In this new multi-dimensional understanding of intentionality, we can embrace the past and open to new options for healing on both individual and systemic levels. This new model for comprehending intentionality forms the foundation for Integrative Medicine and integrative treatment models. The foundation for this paradigm shift received a major impetus with the integration of spirituality, medicine and addictions – recognizing in the 1950’s the loss of intentionality created by the “disease” of addiction. We are only now seeing the systems-level shifts emerging from the implications of this discovery. The religious systems have been painfully slow in integrating this new model for the treatment of conditions involving impaired intentionality. When I approached my Bishop in 1998 about a fellow priest who was alcoholic, the Bishop’s response was: “Oh, Father, how can you say that about your fellow priest?” – trying to shame me about the plea for help when I was aware that I was trying to save a good man’s life. At that point, I realized that I was unable to educate the whole system about addictions and proceeded to save myself instead. This blindness that systems evidence about addictions, trauma-based acting out behaviors, unfamiliar healing modalities, etc., reflect a much larger issue or trauma pattern.

Similar to the erroneous judgment and assumptions about healing (forgiveness and repentance are sufficient) that led to the clergy child abuse cases, the “narrowed” vision imposed by centuries of unrecognized trauma encoding has left us with a leadership that, without consciously recognizing it, frequently seems to act from strong polarities of “fear” or “anger” – the principal polarities and emotional imbalances induced by trauma. We are conditioned very early in our lives to respond to trauma from our parents’ predominant emotional dispositions toward the world. For trauma survivors, the polarities are usually those of “fear” or “anger.” Intellectual dissociation, common among the addicted and traumatized populations, also masks these underlying currents, but the impact of these imbalanced decisions is obvious and is recognized by those individuals and groups now sensitive to such triggers. Our decision-making is myopic and becomes rigid when fueled by the limitations imposed on our intentionality by our unresolved traumas. Under the old model, the only hope for salvation for the Hitler youth in the Catholic moral responsibility model would, in fact, be to repent and become very morally righteous in action – perhaps even becoming a priest or Pope! But since “morally righteous behavior” in present time may do little to impact the original scenes of trauma in the subconscious, such efforts could become equally rigid and controlling – but now all would be done in the name of God! The trauma-based religious or political leader is a formidable problem, as we have now seen and lived. The old “moral responsibility model” did little to resolve the traumas of the subconscious and often resulted in equally rigid religious behaviors and perspectives. The new paradigm for healing is coming, and, sometimes, the “negative teachers,” whether parents, priests, Popes, presidents, senators, bosses, or other, prove to be the greatest stimulus for long-term change and transformation. When the old paradigm collapses due to its fateful, restricted, even abusive intentionality, the new paradigm is free to emerge at an accelerated rate. We are in such a period of evolution now.

Ultimately, I have found in my own life that we cannot judge the spiritual path to enlightenment of others, be it positive or negative. My father, with his simple blind adherence to Catholic doctrine managed to find comfort, meaning and order for his life; he managed to control his “sinful impulses” and never acted out his trauma history on us directly. Before he died, however, he had Parkinson’s, diabetes, colon cancer and colostomy for 26 years, 2 heart attacks, lung cancer, 2 head injuries and many other symptoms. While he used his faith to contain his unresolved trauma and redirect his wayward intentions, he did so by turning it upon himself. There is always a healing unto and through death that we, ultimately, face. In his “containment” spirituality, it reminded me, however, of Jesus’ parable of the man who went out and buried his treasure in the back yard out of fear of losing it, rather than building upon it. Sometimes the churches, with the best of intentions (like my father), exercise an impaired intentionality and are driven to act by their own trauma-based fears. The good news is that these “negative teachers” and lessons can prove to be the most valuable and become the source of our deepest passions and motivations. In the end, I cannot say whether it was my mother with her remarkable intuition and clarity of thought who impacted me, or my “negative teachers” who made me so passionate about healing and resolving trauma. I saw both of my parents die of their traumas. That experience formed an endless reserve of energy and passion to bring this new paradigm forward. In the emerging contributions of the study of trauma, we are developing an “Ethics of Consciousness,” a “Theology of Trauma and Healing,” and a “Psychology of Energy/Energy Psychology” that will move us into the new paradigm. Patience and perseverance are required until the last vestiges of old paradigm have passed. Until this occurs, rest soundly in the knowledge that the light, healing and energy you seek are fully enthroned within your heart. In this and this alone reside your true safety and your rest.

Brent M. Baum, STB, SSL, CADC, LISAC, CCH

www.healingdimensions.com