Anxiety is unpleasant to experience. Some people pace nervously, most are restless, tense, maybe nauseous, racing pulse, and more. It is a complex that is the endpoint of many disorders. There are a variety of ways to alleviate the unpleasantness of the anxiety experience. Hypnotherapy is one, Psych-K, NLP, and Energy Therapy are others.
Hypnotherapy only has a possibility of having a beneficial effect on anxiety provided that the cause, or etiology, of the anxiety is not of somatic, or bodily, origin. Anxiety can be induced by a variety of medical conditions such as hypertension or cardiac events, and many other such conditions. Other somatic sources of anxiety can be pharmaceutical in origin. Psychotherapeutic diagnosis is indicated prior to invoking hypnotherapy as a solution, and apply it mainly in the case of Generalized Anxiety Disorder.
Hypnotherapy primarily seeks to relieve the tension through relaxation. An important feature of psychotherapeutic hypnotherapy is the rapport between therapist and patient. Given the trust implicit in the rapport, the therapist has a variety of methods available that may provide relief for the anxiety experienced by the patient; see the resources section below for a link to the source article at triroc.com. Not everyone is able to enter into the rapport that makes hypnotherapy successful, but many can. If you are one who can trust your therapist, seek out one that has a reputation for success.
One technique that the therapist can teach to the client is self-hypnosis. Here the rapport issue is not a potential block to the therapeutic effect of hypnosis. Basically the method is to relax and attempt to induce a receptive state of mind. One suggestion (see resource section) lays out 7 steps:
In 1988 Robert M. Williams proposed that Psych-K has the capacity to change self-sabotaging subconscious beliefs. The K stands for Kinesiology, and represents in this theory the proposition that there are bodily postures, and movements that may induce changes in state of mind. The theory invokes NLP, or Neuro-Linguistic-Programming. These techniques require a trained practitioner for application to someone who is suffering from anxiety. Such practitioners are often trained also in hypnotherapy, but the claim is that while the trust and rapport in traditional hypnotherapy place authority in the therapist, Psych-K utilizes the trust and rapport to place authority in the client. Unlike self-hypnosis, Psych-K does not have a self applied procedure, but if you are willing to explore, and develop a facility with Psych-K and NLP you can work with other people and with yourself. These methods do not stand up to intense scientific scrutiny, but if you become part of the community, belief can take you a long way towards healing.
As an alternative medical therapy, energy therapy shares features of other therapies like energy medicine, energy healing, or spiritual healing. Amongst the claims made in critique of energy medicine is that the terminology used in descriptions of how the therapy works comes directly our of scientific discourse where the terminology has specific uses and application. It is further claim, by practicing scientists, that use of such terms is irrelevant to healing practice, and the true application of such terms is to serve as rhetorical persuasion amongst people who have little or no understanding of science, scientists and the way they work, the language they use in performing their, nor the methods they use in their work.
Nancy Russel explains that energy therapy acknowledges negative life experiences by working with energy blocks. The image is that ones energy must flow in order to have an experience a life that is not paralyzing with fear, aggression, or some type of passion; in a word, it is all a type of suffering. She goes on to explain that you can learn to lighten up, to experience the 4 a’s of ease. These are:
The energy therapy method, though part of a domain that suffers from intense scientific critique, also is expressible in terms of the living tradition of Buddhism. There are Shambhala centres in many locales. The path I have been describing underlies much of the best of modern thought. To follow that path does not commit you to any god. There is no god in Buddhism; it is all about how to live, and the consequences of your actions. This is about living with an open heart, and performing only acts that arise out of your own basic goodness. Amongst the things that will happen as you follow this path, is that you will find supportive community, you will loose isolating conception of your self, and replace it with connection to others that is nourishing; you will connect with your own wisdom and insight. It is not quick, but will engage you for as long as you are willing to give yourself to the pursuit of the path.
Below, I provide in the Appendix, a document I wrote called, Meditation: Warrior in a Nutshell
http://energypsych.com/seminars/energy-consciousness-therapy%E2%84%A2/ (not covered in this article, but relates to the genre covered)
https://www.psych-k.com/chapter-7/ (Differences that make a difference)
Reasons for wanting to meditate are as varied as the number of people who entertain this desire. It is one of the paradoxes of meditation that in order for your meditation to provide you with the clarity of mindfulness, you have to leave desire with your shoes as you seat yourself on your cushion.
The Shambhala tradition is a transmission from the Buddhist kagyu, and Nyingma lineages. The founder of Shambhala, Chögyam Trungpa, also utilized many of the best traditions he had noticed in his study of the history of the world to found a new enlightened society. In many of his talks he spoke of the concept of the Shambhala Warrior. This warrior is a person who’s every action deflates aggression, calms passion, and enlightens ignorance. What is it like be a warrior; how can you see the world with a warrior’s eyes?
It is a path, and the path begins with meditation. There is a sense in which meditation is like any other activity. Sprinters and gymnasts prepare their bodies before beginning the run or routine. Even going on a picnic involves preparing the food at home, going to the picnic site, then laying out the food on a blanket on the grass or a picnic table; then the eating begins. It is the same with meditation. First you prepare, this step is called building your posture. Then you meditate, that is, you sit, and breathe. Your eyes are open. Meditation requires discipline. This kind of discipline is really a simple willingness to return your conscious awareness to the object of focus: your breath.
If you choose to sit on the floor, use cushions so that your knees are below the level of your hips when you cross your legs. Otherwise sit in a chair slightly forward of the back. The following steps outline the sitting preparation procedure, and the practice of sitting meditation.
You cannot do it wrong. This is a mindful experience; it is the mindfulness of body, simply sitting, not analyzing or categorizing or naming. If you are in a room, you are simply in a room. This is the Mindfulness of Life. Note the thoughts, then let them go, and return to the breath. The awareness that your focus has moved to a thought, coupled to your will to return your focus to the breath is the Mindfulness of Effort, an experience of thatness. Notice how you can focus only on one thing at a time; in time we will learn how to expand our focus. The nowness you experience is the Mindfulness of Mind. Feel it, get used to it. Do this practice five or ten minutes a day. Do it for an hour; simply give it some time every day
The mindfulness of the warrior is a matter of taking your mindfulness out into the world. Your object of meditation now becomes the world itself, whether it is traffic conditions or dinner at home, conversation with a friend, with strangers, or a movie; see, hear, smell, feel, taste, and know. It will require a couple changes in our meditation technique to describe how to have the mindfulness of a warrior. More will follow.