Allan Johnson

Unravelling the Mind: Exploring the Intersection of Contemplative Practises and Psychoanalytic Theory

Posted on October 15, 2023October 15, 2023 by Allan Johnson in Observations

Imagine the mind as an intricate tapestry, woven from the threads of consciousness and the hidden fibres of the unconscious. In this tapestry, ancient contemplative practises and the more recent theories of psychoanalysis find common ground — a meeting place of wisdom and inquiry. It’s a fascinating meeting place where the whisper of mindfulness echoes through the corridors of the unconscious, where symbols and dreams intertwine in a dance of deep meaning.

In the realm of contemplative studies, from the tranquil gardens of Zen Buddhism to the vibrant traditions of yoga, people have sought self-knowledge for centuries. In recent decades, psychoanalysts, armed with work of Freud and enriched by thinkers who followed him including Carl Jung and Roberto Assagioli, have ventured into the uncharted territories of the human mind. The question arises: what happens when these two paths, one deeply rooted in ancient wisdom and the other in modern psychology, meet? How can the practise of mindfulness be reconciled with the cryptic language of the unconscious?

Contemplative practises, rooted in ancient traditions across cultures, and psychoanalytic theory, born in the fervent intellectual soil of the late 19th century, have one thing in common: an exploration of the hidden depths of the human mind.

To understand the interaction between contemplative practises and psychoanalytic theory, we must first explore the deep roots of contemplation. Across cultures and centuries, from Vipassana meditation in ancient India to Zen practises in Japan, contemplative traditions have embraced the art of self-awareness. Rooted in philosophy and spirituality, these practises invite individuals to embark on an inward journey, a journey that goes beyond the superficial layers of consciousness.

At the heart of contemplative practises is the cultivation of mindfulness — a state of heightened awareness in which one observes thoughts and feelings without judgement. This mindfulness, an essential component of contemplation, paves the way for self-reflection and allows individuals to explore the complex fabric of their mind.

As we delve deeper into these practises, we encounter echoes of psychoanalytic concepts that resonate at their core. Psychoanalysis ventures into the unexplored territories of the unconscious. Freud’s groundbreaking work illuminated the existence of hidden desires, fears and motivations that govern human behaviour. Concepts such as the id, the ego, and the superego, which resemble the archaic gods within the human being, represent the complex interplay between conscious and unconscious forces.

Furthermore, psychoanalysis is concerned with the symbolic language of dreams, in which the unconscious communicates its deepest secrets. Dreams, like contemplative experiences, serve as windows to the unconscious and reveal the multiple layers of human consciousness. This is where contemplative practises and psychoanalytic theory intersect — the exploration of symbolism, the decoding of hidden meanings and the unravelling of the human psyche.

At the intersection of contemplative practises and psychoanalytic theory lies a fascinating convergence: the interplay of mindfulness and the unconscious. Mindfulness, as cultivated through contemplative practises, involves observing thoughts and sensations with unceasing attention. This heightened attention, similar to the psychoanalytic concept of free association, allows individuals to penetrate the depths of their unconscious thoughts without the constraints of conscious censorship.

In this overlap, contemplative practises offer a unique lens through which to explore psychoanalytic concepts. Mindful observation of thoughts and emotions without judgement is consistent with Freud’s concept of free association, where individuals express unfiltered thoughts and allow the unconscious to surface. Mindfulness reflects in its essence the psychoanalytic endeavour to reveal the hidden layers of the mind and to transcend the boundaries of language and rationality.

However, this convergence does not come without challenges. The theoretical integration of contemplative practises and psychoanalytic concepts raises questions about cultural nuances, conceptual differences, and the evolution of both fields. Can ancient contemplative wisdom co-exist harmoniously with the rigorously structured framework of psychoanalytic theory? Can the language of mindfulness communicate eloquently with the symbolic lexicon of the unconscious?

But in addressing these challenges, a world of possibilities opens up to us. The integration of contemplative practises into psychoanalytic theory offers a transformative paradigm that goes beyond the boundaries of traditional therapeutic approaches. It invites us to imagine a future in which the interdisciplinary synergy between ancient wisdom and modern psychology illuminates new ways of understanding the human mind.

In terms of theoretical implications, the intersection of contemplative practises and psychoanalytic theory offers a profound shift in our understanding of consciousness. Contemplative practises, with their emphasis on mindfulness, challenge the conventional boundaries of conscious experience. In the state of mindfulness, the individual traverses the realms of subjective and objective experience, blurring the boundaries between the observer and the observed.

This dissolution of boundaries finds resonance with psychoanalytic concepts such as the dissolution of the ego. As the individual engages in contemplative practises, the ego — the conscious perception of the self — gradually recedes, allowing the unconscious facets of the psyche to emerge. In this dissolution, the dichotomy between the conscious and the unconscious dissolves, leading to a holistic understanding of the human mind.

Furthermore, the integration of contemplative practises challenges the deterministic foundations of traditional psychoanalysis. Freudian concepts, such as the influence of early childhood experiences on adult behaviour, take on new dimensions when viewed through the lens of mindfulness. Contemplative practises enable individuals to observe their conditioned responses and automatic thoughts, and offer the possibility of overcoming the limitations of past experiences. This liberation from determinism, a hallmark of contemplative practises, leads to a paradigm shift in psychoanalytic thinking and invites a re-evaluation of established theories.

Another fascinating overlap between contemplative practises and psychoanalytic theory occurs in the realm of symbolism. In psychoanalysis, dreams serve as portals to the unconscious, laden with symbols and metaphors that convey hidden meanings. The symbolic language of dreams, meticulously analysed by psychoanalysts, reflects the intricate symbolism embedded in contemplative experiences.

In mindfulness practise, individuals often encounter vivid images and symbols that rise from the depths of their unconscious. These symbols, which are similar to the dream motifs analysed in psychoanalysis, have deep meaning. For example, a recurring image of water in contemplative experiences can symbolise the unconscious mind, which stands for the fluidity of thoughts and feelings. Similarly, symbols such as trees or mountains can represent inner strength and stability, reflecting the psychological landscape of the individual.

The convergence of these symbolic languages offers a rich field for exploration. Psychoanalysts familiar with dream interpretation can draw parallels between dream symbols and contemplative imagery, deciphering the common archetypes and motifs that permeate the human unconscious. This interdisciplinary dialogue enriches both fields and offers new ways of understanding the symbolic dimensions of the human psyche.

As contemplative practises are incorporated into psychoanalytic theory, the development of psychoanalytic theory takes a transformative course. Traditional psychoanalytic approaches rooted in verbal communication and introspection are expanding to include non-verbal expressions. Contemplative practises that include movement-based techniques such as yoga and tai chi are opening up new avenues of self-expression and self-exploration.

By incorporating these embodied practises into psychoanalytic therapy, psychoanalysts can explore the somatic dimensions of the unconscious. The body, a reservoir of unexpressed emotions and trauma, becomes a canvas for exploration. Through mindful movement and breathwork, people can release pent-up emotions stored in their muscles and tissues, allowing for catharsis and emotional healing. This integration of contemplative practises elevates psychoanalytic therapy into a holistic realm that encompasses not only verbal narratives but also the language of the body.

Moreover, contemplative practises introduce a temporal dimension into psychoanalytic theory. In mindfulness meditation, awareness of the present moment is heightened and the boundaries of past and future are overcome. This emphasis on the present challenges the traditional psychoanalytic framework in which the past is of paramount importance. Contemplative practises invite psychoanalysts to explore the therapeutic potential of the present moment and promote acceptance and self-compassion.

At the intersection of contemplative practises and psychoanalytic theory, an ethical imperative emerges— the call to cultivate compassion and empathy in the therapeutic relationship. Contemplative practises rooted in compassion-based traditions such as Buddhism emphasise the cultivation of loving kindness and empathy towards self and others. This cultivation of compassion is consistent with the basic principles of psychoanalytic therapy, in which the therapeutic relationship serves as a crucible for healing and transformation.

To the extent that psychoanalysts integrate contemplative practises into their therapeutic approaches, the focus shifts from purely intellectual understanding to embodied empathy. Through mindfulness, therapists tune into the emotional nuances of their clients and resonate with their inner experiences. This empathic resonance, fostered through contemplative practises, creates a sacred space where clients feel truly seen and heard, enabling a deep therapeutic relationship.

The cultivation of compassion in contemplative practises goes beyond the therapeutic dyad to encompass social dimensions. In an interconnected world characterised by divisions and conflicts, the integration of contemplative wisdom into psychoanalytic theory offers a beacon of hope. Psychoanalysts equipped with the tools of mindfulness and empathy can contribute to the collective healing of humanity and promote understanding and reconciliation.

As we traverse the unexplored horizons of the human psyche, the intersection of contemplative practises and psychoanalytic theory illuminates new paths of understanding. In this interdisciplinary dialogue, ancient wisdom and modern psychology meet to offer a holistic perspective on the complexity of the human mind. The dissolution of boundaries between mindfulness and the unconscious, the exploration of symbolic languages, the development of psychoanalytic theory and the ethical imperative of compassion — all these facets weave a rich tapestry of exploration and discovery.

In the words of the great minds who have explored these areas, from Freud to the contemplative masters of our time, we find echoes of a profound truth — the human mind, with all its complexities and mysteries, remains an inexhaustible source of fascination. As we continue to explore this intersection, we unravel the mystery of our own existence, one contemplative moment at a time.

In the convergence of contemplative practises and psychoanalytic theory, we find not only a theoretical integration, but also a profound invitation — a summons to embark on a transformative journey inward. This journey, informed by self-reflection, empathy and mindfulness, transcends disciplinary boundaries and invites us to explore the depths of our own consciousness. In answering this call, we unravel the intricacies of the human mind and engage with the enigma that is our existence. In this exploration, we discover not only the hidden depths of the psyche, but also the limitless potential for growth, healing and deep self-discovery.

The importance of self-compassion in integrative therapy

Posted on March 14, 2023March 11, 2023 by Allan Johnson in compassion, Observations, Psychosynthesis

Learning to develop self-compassion is an essential part of integrative therapy. Integrative therapy aims to treat the whole person — body, mind and spirit — using a variety of therapeutic approaches. It recognises that each person is unique and that there is no single approach to therapy. Integrative therapy is also often described as a ‘holistic’ approach, meaning that it considers all aspects of a person’s life, including their physical health, emotional wellbeing, relationships, and spirituality.

Self-compassion is an important aspect of integrative therapy because it enables people to deal with difficult feelings and negative thoughts that might impact upon all areas of their lives. It is about treating oneself with the same kindness, appreciation and understanding that one would show a good friend. In this way, the individual can accept their shortcomings and faults, leading to greater self-knowledge and self-acceptance. When individuals treat themselves with kindness and understanding, they are more motivated to make positive changes in their lives.

People who are kind to themselves are better able to deal with setbacks and challenges. They are also less likely to be overwhelmed by negative feelings because they have developed skills to manage their thoughts and feelings in a healthy way. For example, people who have learned to practise self-compassion can recognise when they are feeling stressed or anxious and take action to take care of themselves, such as by taking deep breaths, taking a break or seeking support from others.

Developing self-compassion is especially important for people who struggle with anxiety and depression. These people often suffer from negative self-talk and self-criticism, which can exacerbate their symptoms and make recovery more difficult. Integrative therapy approaches that focus on self-compassion can help sufferers break free from these patterns and learn to be kind to themselves. Cognitive behavioural therapy (CBT), for example, is a form of therapy that has been shown to be effective in treating anxiety and depression. CBT helps individuals to identify and challenge negative thoughts and replace them with more positive, self-compassionate thoughts.

Another benefit of self-compassion is that it helps people build closer relationships with others. When people are kind to themselves, they are more likely to be kind to others. They are also more likely to attract positive people into their lives because they radiate positivity and self-love. Integrative therapy approaches that focus on self-compassion, such as acceptance and commitment therapy (ACT), can help people develop more empathy and compassion for others. ACT teaches people to accept their thoughts and feelings without judgement and to act in accordance with their values, even in the face of difficult emotions.

Integrative therapy approaches that focus on self-compassion often include mindfulness-based stress reduction (MBSR) techniques. Mindfulness means paying attention to the present moment without judging it. By practising mindfulness, individuals can become more aware of their thoughts and feelings and learn to respond to them in a non-judgmental, compassionate way. This can help the individual to free themselves from negative thought patterns and develop more self-awareness and self-acceptance.

Integrative therapists can help their clients develop self-compassion by teaching them mindfulness techniques, encouraging self-care and reframing negative thoughts. For example, an integrative therapist can help a client recognise negative self-talk and reframe it in a more positive, self-compassionate way. The therapist can also encourage the client to take care of themselves, get enough rest, eat well and engage in activities that they enjoy.

In The Path of Mindful Living: A 21-Day Mindfulness Companion, I lead you through a series of self-guided mindfulness exercises and show you how to bring mindfulness into your daily life. Readers of my blog can download the workbook and pullout charts for only £6.

5 Steps to Develop a Daily Meditation Practice: Tips from an Integrative Coach and Meditation Teacher

Posted on March 7, 2023March 7, 2023 by Allan Johnson in meditation, mindfulness

Meditation has been practised for thousands of years and is becoming increasingly popular in today’s society as a means of reducing stress, increasing concentration and improving general well-being. However, establishing a consistent meditation practise can be challenging, especially for beginners. As an integrative coach and meditation teacher, I have worked with many people to develop a daily meditation practise, and I have found that there are five essential steps to successfully building this habit.

Step 1: Set an Intention

The first step in developing a daily meditation practise is to set an intention. This involves identifying the reason for your meditation and setting a clear, specific goal for your practise. Without a clear intention, it can be difficult to stay motivated and focused on your meditation practise.

To set an intention, take some time to think about why you want to meditate. Do you want to reduce stress? Improve concentration? Increase self-awareness? Once you have found your reason for meditating, set a clear, specific goal for your practise. For example, you might decide to meditate for 10 minutes every morning before you start your day.

Setting an intention can also mean creating a ritual or ceremony around your meditation practise. For example, you could light a candle or burn incense before you meditate to signal the start of your practise. This can help create a sense of sacredness and importance around your practise, making it easier to maintain over time.

Step 2: Choose a Time and Place

The second step in developing a daily meditation practise is to choose a set time and place for your practise. This helps to develop a routine and makes it easier to maintain the practise over a longer period of time.

When choosing a time for your practise, consider your schedule and choose a time that works best for you. Some people prefer to meditate first thing in the morning, while others find it helpful to meditate during their lunch break or in the evening before going to bed. The key is to choose a time that is realistic and sustainable for you.

When choosing a place for your practise, pick a quiet, comfortable space that is suitable for meditation. This could be a spare room in your home, a quiet corner in your office or a park bench in a nearby park. Whatever place you choose, make sure it is one where you feel calm and relaxed.

Step 3: Start Small and Build Consistency

The third step in developing a daily meditation practise is to start small and develop consistency over time. It is better to meditate for a few minutes every day than for an hour once a week.

Start with a realistic goal, such as five minutes of meditation a day, and increase the duration of your practise over time. This encourages consistency and makes it easier to stick with the practise in the long term.

To encourage consistency, set reminders or use a meditation app to track your progress. You could also consider keeping a diary to reflect on your experience and document your progress over time.

Step 4: Experiment with Different Techniques

The fourth step in developing a daily meditation practise is to experiment with different techniques. There are many different meditation techniques and it is important to find one that suits you.

Some popular meditation techniques are mindfulness meditation, loving kindness meditation and body scan meditation. Each of these techniques requires you to focus your attention in a different way, and it is important to experiment to find the technique that suits you best.

Try different techniques and see how they feel. You may find that you enjoy one technique more than others, or you may find that different techniques work better at different times of the day or in different situations.

Step 5: Seek Support and Accountability

The fifth and final step in developing a daily meditation practise is to seek support and accountability. Meditation can be a solitary practise, but it is important to seek support and accountability to stay motivated and consistent.

One way to seek support is to join an online meditation community or attend a local meditation group. These communities provide a space where you can connect with others who are also meditating, share your experiences and receive guidance and support.

Another way to find support is to find an accountability partner. This can be a friend, family member or colleague who is also interested in developing a daily meditation practise. You can regularly update each other, share your progress and encourage and support each other.

There are also many meditation apps that offer guided meditations, progress tracking and other features to help you stay on track with your practise. Some of the most popular apps include Headspace, Calm and Insight Timer.

In summary, developing a daily meditation practise requires intention, consistency and support. By setting a clear intention, choosing a consistent time and place, starting small and building consistency, experimenting with different techniques, and seeking support and accountability, you can develop a regular meditation habit that will promote your overall well-being. Remember that developing a daily meditation practise is a journey, and it is important to be patient and compassionate with yourself along the way. There may be days when your practise feels difficult or uncomfortable, and that is okay. What matters is that you stay true to your intention and continue to show up for your practise every day. Meditation is an effective way to reduce stress, increase concentration and improve your overall well-being. By following these five steps, you can develop a daily meditation practise that will benefit your physical, mental and emotional health.

Overcoming Self-Sabotage and Limiting Beliefs

Posted on March 5, 2023 by Allan Johnson in Psychosynthesis

Self-sabotage and limiting beliefs are common obstacles that can prevent us from achieving our goals and living the life we want. Self-sabotaging behaviours such as procrastination, self-criticism and avoidance can keep us stuck in a cycle of negative thinking and inaction, while limiting beliefs such as ‘I’m not good enough’ or ‘I don’t deserve success’ can undermine our confidence and self-worth.

Self-sabotage behaviours can take many forms, but they all share the common characteristic of undermining our progress towards achieving our goals. For example, we may set high goals for ourselves but then procrastinate or avoid taking action. Or we may practise self-criticism and engage in negative self-talk that reinforces a sense of inadequacy or imposter syndrome. These behaviours can be self-defeating and make us feel stuck and unfulfilled.

Limiting beliefs, on the other hand, are deeply held beliefs about ourselves that hold us back and prevent us from realising our full potential. They can have their roots in childhood experiences, social conditioning or negative self-talk. Common limiting beliefs include thoughts such as ‘I’m not good enough’, ‘I’m not smart enough’, or ‘I don’t deserve happiness’. These beliefs can be persistent and lead us to settle for less than we really want in life.

To overcome self-sabotage and limiting beliefs, it’s important to understand the underlying causes. Self-sabotage can be due to fear of failure, lack of self-confidence or motivation, or the belief that we aren’t capable or don’t deserve success. Limiting beliefs may have their roots in childhood experiences or negative self-talk that reinforces a negative self-image.

For example, if we grew up with critical or unsupportive caregivers, we may have internalised messages of inadequacy or low self-worth. If we have experienced failure or setbacks in the past, we may feel that we aren’t capable of achieving our goals. By identifying the causes of our self-sabotage and limiting beliefs, we can challenge and reframe these thought patterns.

There are a number of strategies that can help us overcome self-sabotage and limiting beliefs. Here are some examples:

Cognitive restructuring: cognitive restructuring is about identifying and challenging negative thought patterns and replacing them with more positive, realistic thoughts. For example, if we tend to think ‘I’ll never be able to achieve this goal’, we can change this thought to “I may encounter obstacles along the way, but I can take steps to overcome them and achieve my goal”
Behavioural interventions: Behavioural interventions include concrete steps to change our behaviour and overcome self-sabotage patterns. For example, if we’re prone to procrastination, we can set specific deadlines and break tasks into smaller, manageable steps.
Mindfulness and self-compassion practises: Mindfulness and self-compassion practises can help us develop greater self-awareness and acceptance and reduce the impact of negative self-talk. For example, we can practise self-compassion by treating ourselves with kindness and understanding when we make mistakes or experience setbacks.
Recognise and challenge negative self-talk: Negative self-talk can reinforce self-sabotage and limiting beliefs, and it’s important to recognise and challenge these thoughts. For example, if we tend to think ‘I’m not good enough’ or ‘I don’t deserve happiness’, we can challenge these thoughts by asking ourselves for evidence that supports or contradicts these beliefs.
Visualisation and positive affirmations: Visualisation and positive affirmations can help us cultivate a more positive self-image and strengthen our sense of our abilities and worth. For example, we can visualise ourselves successfully achieving our goals, or repeat positive affirmations such as ‘I’m capable and deserving of success.’

Overcoming self-sabotage and limiting beliefs is a difficult but essential part of personal growth and development. By identifying the causes of these patterns and using strategies such as cognitive restructuring, behavioural interventions, mindfulness and positive affirmations, we can begin to change the way we think and overcome self-defeating thoughts and behaviours. It’s important to consult a therapist or coach if you’re struggling with self-sabotage or limiting beliefs, as they can provide you with additional tools and insights to help you achieve your goals and live a fulfilling life. Remember: you’re capable and deserve to be successful and happy, and with the right attitude and support, you can overcome any obstacle in your path.

How We Construct Reality Through Language

Posted on February 11, 2023 by Allan Johnson in Psychosynthesis

We humans have the unique ability to reshape the world around us through stories. The stories that our family and society tell us about our origins, other people and our place in the world provide a framework that we use to process and interpret our experiences. Unfortunately, these stories can be harmful and disempower us, making us feel insignificant, worthless and unable to even trust ourselves. However, if we are able to take control of the stories we are told and the stories we tell ourselves, they can become powerful tools that enable us to build a better future for ourselves and those around us.

Humans have a remarkable ability to recognise patterns, to recognise regularities and to draw conclusions from them. The stories we make up about ourselves, about others, about the past and about the future show that pattern recognition is an essential part of our conscious experience. Our ability to recognise patterns enables us to understand the world around us and predict what might happen in the future. It also enables us to understand our own lives and the lives of those around us. By paying attention to the stories we tell ourselves, each other and modern life, we can become more mindful and live in the present moment.

Our past experiences form the basis of our identity, and this identity is constantly changing and evolving as we gain more knowledge and understanding of the world around us. Each of us carries a unique mantle of beliefs and memories that we use to interpret the world around us. As our stories evolve, so do our perceptions, realities and identities.

Since the Axial Age, many scholars have reflected on the mysterious relationship between words and reality, reminding us again and again that we often forget that the word is not the world. The Indian grammarian Pini wrote the Astadhayayi, the first systematic work on grammar and language, to decipher the logical rules that shape language. This was a defining moment in human history, for he showed that human language is not a divinely ordained code, but rather an organic result of evolution. Pini and other ancient grammarians brought in a new level of perspective and awareness and made us aware of the power of words. Language is a powerful tool that enables us to interpret and make sense of our world.

When we understand how we construct stories from words, we can begin to realise our place in the universe. The great grammarian Dionysius Thrax of Alexandria made a startling discovery about human language: depending on its role in a sentence, a word changes shape. In fact, the rules of language change from one moment to the next – not only over time, but also within the same context. Thus, language is a sensitive indicator of the time and place in which we live. In modern times, Ludwig Wittgenstein, in his Tractatus Logico-Philosophicus, put forward the idea that ‘the limits of my language mean the limits of my world’, suggesting that what we can see depends on the metaphors, analogies, and explanations available to us.

We have the power to change our world through the stories we tell ourselves. Language gives us the ability to explain and comprehend reality by creating symbols to represent what is and reshape it according to our imagination. Wittgenstein’s realisation that language is different from thought has immense consequences. Our minds are filled with a cacophony of sensory impressions, but when we try to translate them into language, this chaotic brew is tamed into linear narratives. No wonder, then, that we sometimes find it difficult to express our feelings, even when we have experienced something extraordinary or terrible. But if we want to bring it into the human world, we first have to put the experience into words, and that can take time. Ultimately, language is a tool with remarkable strengths, but also with inherent limitations.

No two languages are alike – each is a unique window into a particular worldview, with its own concepts, vocabulary and ways of categorising the world. Through Saussure and structuralism, we began to understand that language is not just a collection of symbols, but a complicated system of abstract rules. Even though we believe our words are set in stone, the structure of language allows its meaning to change over time. The paradox raised by Saussure is that we can continue to communicate when language is constantly in flux. We all participate in this process, but our individual contributions are different – language is a collective story, and each of us is a character in that narrative. This means that every day we are all involved in a collective project to develop and refine our language. Through language we can understand how to reshape reality and even create new realities. So we should ensure that our own contributions to this ongoing story are meaningful and constructive – because the true power of language lies not only in its ability to shape reality, but also in its potential to change it.

Although language plays an essential role in our lives and thought processes, it does not tell us the whole story. Meanings are quite ephemeral, constantly changing and rarely unambiguous. This is because meaning is a constantly evolving process that requires attentive and skilful use to function properly. Words are indeed powerful transmitters of meaning, but they are not the only ones. Images, symbols and icons are also carriers of meaning, often crossing cultural boundaries and providing a common language of understanding. They serve as a link between language and something else, which means they can help bridge the gap between cultures that do not share a common language.

Everything in the world is a story – and we are the authors. It is our duty and desire to understand ourselves and the world as deeply as possible. Stories shape our reality, but they do not directly reflect reality. Ideas, beliefs, stories and knowledge reflect our constructed reality; they are built on a foundation of truth that we all possess. We have the power to question our stories, to recognise their illusory nature and lack of substance. Our inner wisdom gives us the power to build a solid, true and authentic reality by understanding the wisdom of not knowing. We construct our own story about who we are and how we experience the world – and only through purposeful introspection can we manifest this reality. This is the ultimate goal of language, to communicate our unique story to the world.