Just Like Nana

Yildiz Sethi

• Amie Penny Sayler • Episode 24

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In this episode of Just Like Nana, host Amie (Elizabeth) Penny Sayler is joined by Yildiz Sethi, a psychotherapist, best-selling author, and founder of Emotional Mind Integration, to challenge outmoded mental health models and explore the generational subconscious mind.


Together they discuss the importance of addressing generational trauma and the potential for mental health recovery through neuroscience and epigenetics.


About Yildiz Sethi

Yildiz Sethi is a psychotherapist, author, and innovator in mind science, with over 25 years of experience helping people create deep, lasting change. She is the founder of Emotional Mind Integration, Rapid Core Healing, and PTIT Trauma Recovery, offering brief, powerful approaches to healing personal and generational trauma in just 1–4 sessions. Her work bridges neuroscience, consciousness, and spirituality, challenging outdated mental health models that focus on managing symptoms rather than resolving root causes.



In This Episode, You’ll Learn:

  • Your struggles are split between your personal subconscious mind (repressed personal experiences) and your generational mind (the systemic patterns, anxieties, and relationship dynamics you carry from your family tree).
  • Traditional talk therapy can flood your system by forcing you to relive painful memories. Rapid core healing uses resourced, distanced subconscious processing to release stored adrenaline safely and effectively within a session.
  • Modern neuroscience tells us the brain can constantly rewire itself. 


Resources Mentioned

Connect with Yildiz



Connect with the Show

  • Website: justlikenana.com
  • Share Your Story: If you have a family story or trauma you’re exploring, reach out via our website for a chance to be interviewed.

Connect with Just Like Nana's Website.

A proud member of the Feminist Podcasters Collective.

Theme music by Carter Penny.

Finding Rapid Trauma Resolution Beyond Symptom Management with Yildiz Sethi

Amie Penny Sayler

Welcome to Just Like Nana. Happy you're here today. So I've been thinking we've done a lot of talking about trauma, ancestral trauma, resolving trauma. Of course, we've talked about ancestral gifts, how much we receive from our families, the belonging that we all have, regardless of whether our experience has reinforced that and shown that to us consistently, or whether there's been more of a disconnect. That belonging is our birthright. And we've talked a lot about that. I want to make sure that through this process, you're really taking care of yourself, deeply, deeply nurturing yourself, that you're using help where you need it, professional help. As I've said many times, I am not a mental health professional. I'm not pretending to offer mental health advice. I'm simply talking to people about their experiences and the way they think about ancestral trauma and their work and how they approach it in their work. And the hope is that those discussions give you little nuggets that kind of feel like, huh, that's a breadcrumb that I'm going to track down and follow and learn more about and figure out what is right for me, what is not right for me, what feels true in my body, what sort of sounds interesting, but it doesn't really hit hard. And I'm I don't need to know more about that. Today's guest is Yildiz Sethi. And Yildiz is a psychotherapist, author, and innovator in mind science. She has over 25 years of experience helping people create deep lasting change. She's the founder of Emotional Mind Integration, Rapid Core Healing,

Introduction of Guest Yildiz Sethi

Amie Penny Sayler

and PTIT Trauma Recovery. She offers brief, powerful approaches to healing personal and generational trauma in just one to four sessions. Her work bridges neuroscience, consciousness, spirituality. She challenges outmoded mental health models that focus on managing symptoms rather than resolving root causes. Yildiz is a force, a fantastic force. Yildiz talks about a very kind of contextual approach to conditions. So whether that's depression, anxiety, and I want to be clear that what she has to say is very informative and could very well resonate with you. Also, she does mention that the mind can change and that these aren't necessarily always conditions that are life sentences. I want to just call out that that might not feel true to you. You might feel like your depression is part of your experience and always will be, or whatever the situation is. And Just Like Nana isn't here to challenge your own life experience, but to offer varying viewpoints of here are different ways you can think about ancestral trauma and possibly resolving and letting go of issues that have plagued you. Wanted to make that clear before we jump in our discussion with Yildiz, who, as I said, is amazing. Enjoy. Well, welcome, Yildiz. We're so excited to have you here at Just Like Nana.

Yildiz Sethi

Thank you. I'm delighted to be here all the way from Australia.

Amie Penny Sayler

So we like to start if you have a favorite or powerful memory of your grandma that you would like to share, and then what you called her.

Yildiz Sethi

I had, like everybody, two grandmothers, very different. One was English and I called her Nana. And one was um Turkish and I called her Nine. So similar but a bit different. Both really strong women, and both lived into their 90s and stayed active and in their homes and doing their own washing and cleaning and everything right till the end, you know. I think both of them died very quickly in the end of, you know, within a week or so of an illness. So so they were strong, feisty women of their

Yildiz Sethi's Background and Work Description

Yildiz Sethi

time, I think. Yeah.

Amie Penny Sayler

That is wonderful. And I mean, can you ask for more from life to stay so active, to be so engaged?

Yildiz Sethi

And that's what I've got my name down for, too, right?

Amie Penny Sayler

So did your English grandma always live in England? And did the Turkish grandma always live in Turkey?

Yildiz Sethi

My English grandmother came from England and always lived in England. My Turkish grandmother was born in Cyprus, so it's Turkish Cypriot. And she had moved from Cyprus to England when I was very tiny, and then went back to Cyprus for the rest of her life. So, yeah, both of them had more or less stayed where they were born, pretty much. Yeah.

Amie Penny Sayler

I would love for you to just sort of jump in with a description of your work for our listeners. I'm intrigued by the two subconscious minds, what that means, how we work with those.

Yildiz Sethi

I have discovered, well, you know, we already knew we had a subconscious mind. That was discovered a very long time ago by Freud, was the first person that came up with that. However, through my work since about 2025, Hellinger discovered that we also have a subconscious generational mind as well. Now, it's interesting, he came up with this way back in the late 1990s. I discovered him in about 2005. So it's not a brand new idea that we also have a generational mind as well. Now, this is also now being verified by epigenetic studies, which is a branch of neuroscience that has become quite prolific certainly over the last five, ten years. And I'm delighted now to have that in the background of the work I do in looking at what we carry from and with our family system into our own lives and how it generates into patterns or behaviors or emotions or thoughts in our lives. Most of them, which are incredibly resilient and strong and all the things we want to be, but some of them are problematic, perhaps trauma-based, perhaps a few disturbances, or you know, not so functional. And those are the parts of that that I like to work with in terms of helping people to see them first of all, and then uh navigating what they do with that in terms of resolving it. The resolving is often a lot around acceptance, actually, as well. Um, that, you know, often our grandparents in particular, and our parents or great-grandparents went through a lot of difficult circumstances, you know, in their lives: wars, famines, migration, persecution. So many of us come from lines of people that have gone through a huge amount of trauma, but kind of they got on with life because that's what you did in those days. What else could you do? But the trauma kind of stays, and often in the present, people like you and me will have that feeling of fear of being hungry or that kind of general anxiety level, which we can never understand because actually we live in a really you know safe uh environment, generally speaking. And often if you look at that through what Burke Bert Hellinger discovered, which was family con we he created actually, was family constellations, it actually shows that it's not just yours, usually, that your mum carries it to, or your dad, or both, and it goes through the generations, and and you there's a whole series of processing that goes into something called family constellations whereby we can let it go basically and let it go back to where it needs to go. Because what we found in family constellations is that if let's say, look, if you look at the world right now, there is so much trauma being created right now, isn't there? You know, just look at world news, and so that trauma that people are experiencing will be oh my god, oh my god, oh my god, I just got to get through the next day, next, next day, next day, next day. And then when they have children, those children will probably be born into that trauma and they will still feel it, even though they are probably now in a better place, hopefully. And then their grandchildren might feel it as well. Now, if it was possible for the people with the original trauma to have processed it properly, so it's, you know, so it's it's not because what we do when we get traumatized is we bottle it, you know, we we push it down, it becomes repressed, and then it kind of just sits in our ether, if you like, and then gets passed down to to further generations. But if let's say we could process it there and then, it would not be passed down. That that's really the theory of it. So I use family consolations then for generational trauma, and I created another, and it's not just trauma, by the way, it's the way we relate. You know, our relationship patterns come through our generations, and also particular patterns of things that keep cycling round, you know. Your grandfather got bankrupt, and you find, oh my god, my brother got bankrupt, and my daughter's getting bankrupt. You know, that's just one pattern. There are many, many patterns you could probably trace through your family, which can be looked at through a family constellation, which can resolve it. So that's the generational mind and a subconscious, and then there is also the personal subconscious mind, which I'm imagining most people would be aware of anyway, right? And I very much work with the personal subconscious mind as well. I'll talk about that in a moment, but I'm just gonna ask you and the listeners when you think of your mind, your your consciousness, how much of our mind or how much of our consciousness is conscious to us, right? And you know, I know a lot of people would, oh my gosh, I've never thought of it, or some people might have read statistics somewhere. So just make a mental note of what you think it is, and and then I'll tell you. When I first started in this work, they used to say it was 20% in 2026. The latest studies have shown it's a five percent, right?

Amie Penny Sayler

Wow, yeah, yeah. So let me just I just want to stop for one second to make sure I'm understanding what you're saying. So five percent is our awareness.

The Role of the Subconscious Mind

Amie Penny Sayler

Awareness. Awareness, yeah.

Yildiz Sethi

So so we know about them.

Amie Penny Sayler

And the other 95% is subconscious, yeah.

Yildiz Sethi

So that's a scary statistic, isn't it? Because we think we're in in charge of our lives, we think we're in charge of everything, and and in actual fact, a lot of stuff is happening below the surface, and we don't even know what we're projecting in terms of our energy, in terms of our beliefs, and all that kind of stuff. So there's two subconscious minds. And I came to counseling hoping I could help people to make deep changes, right, in their lives, you know, counselors, nurses, people like that, we all want to make a difference, you know, and probably you want to make a difference too, Amy, in what you're doing. You know, you're you're putting out a certain view of things and connecting people with their past, their grandmothers and fond memories, etc. So that has a purpose too. But but let's say I wanted to be a counsellor, and I was a counselor, became a master of counselor in the end, but I was incredibly disappointed with how much I could do in the counselling arena. That's it. Full stop. Because counsellors, generally speaking, like to hear people's stories, help them to reflect on the stories, help them to find themes in their stories, emotions, beliefs, etc., all of that. And it takes a really long time, right? Generally speaking, I won't say always. I'm very often coming across people that have been in therapy all their lives or for a couple of years or whatever, and it's like, wow, that to me is not acceptable, right? Because when I did my counselling degree, I know it's pretty similar now, probably, is that all of the theories that they use are based in 1950s, 60s, 70s, and here we are 2026, right? And it's like, well, hang on, why is there a time warp uh difference here? Uh, because in every other area of life that we can think of, think about your how you clean your house or your washing machine or your car or whatever, there's been gigantic uh shifts and changes, haven't there, right? In in so many areas. Why in psychotherapy counselling, as it stayed in this time warp of the only way we can do this is through talk therapies of one direction or another, and we're focusing on the conscious mind, which is only five percent. No wonder it takes so long to do, right? That was my uh thinking. So I work in particular with two sets of subconscious mind, the generational systemic, and also the personal. And I have created ways of working, particularly with the uh personal, which are very quick, very deep, and get almost very quick results. And I'm talking about three sessions, you know, maximum four or five sessions, for really complex issues that often people have struggled with in coaching, personal development, the psychotherapy of all sorts for 20 years or or or 10 years or five years or something, right? And so this is why I wrote my book, Let's Take the Crap Out of Psychotherapy. That's my latest book. And yes, I've I used language I wouldn't normally use, right? I'm a grandmother myself. I don't usually walk around saying things like that, but I wanted to be noticed, basically. And I just thought, look, I'm just gonna say it as I see it, because there is so much more we can do in the mental health field, right? Which is not being acknowledged, not being brought forward. We're stuck in this time warp of such a long time ago, and it's not acceptable as far as I'm concerned. Yeah.

Amie Penny Sayler

There's a lot to talk about there. Your work is big. I have some follow-up questions, of course. One is for a listener who's interested in, okay, well, there's my conscious mind, there's my personal subconscious mind, and there's my generational or systemic subconscious. How do you start to help people differentiate between those? I mean, are they different voices? Are there characteristics where you can kind of think, aha, light bulb just went off. This might be, you know, the ancestral subconscious.

Yildiz Sethi

Yes, yes. If somebody comes to, because I work with both, right? And and I work with both often even in the same session, right? So, but what I would do to differentiate is, oh, give me one example of something somebody could come with, you know, it could be yeah, my addiction or my depression or my fear levels or my whatever, you know, it could be anything, right? So let's say they just tell you one thing, and the first thing I will be saying to them after we've had our introduction and a bit of a chat, obviously, is okay, Jennifer, call her Jennifer. This feeling of fear that you've got and how long have you had it? And they will often say, Oh, the whole of my life, right? Okay, and when you look at your mum and dad, just imagine you're visualizing your mum and dad in front of you. Where does that fear seem to make sense to you in your generations, right? You know, is it uh through your mum's line or your dad's line? And they'll they'll tell you straight away. And I'd say don't think about it too much, just answer like this, you know, just just the gut, the gut reaction is I trust that. If if they go into a long conversation, a long analytical thing, no, no, no, forget that. Just go with your body and just just sense where where does it make sense? Oh, yeah, my grandmother was always really anxious, and her grandmother before her, and da da da da. Okay, we we've already known we're looking at a generational situation, right? Or grandfather went to the war and he was never the same after. And my mum was born to him, and yes, she was always very, you know, nervous as as well. Okay, that gives us a hint very quickly. Now, if I said to them about this fear, like, how long have you had this fear? Ah, five years. Okay. That's giving me a different way of looking at it, right? Okay, because then I'll say, Well, okay, you didn't have it as a child, no? Okay. So now I'll be looking at the personal subconscious mind. I won't ask them what happened five years ago. I will not, right? Because they've very likely repressed it, so it's out of sight, right? It's it's not aware. And by getting them to try and remember it, I could very well put them into a traumatized state, right? When they suddenly get the vision of what on earth happened at that moment, it's like they're reliving it and it's like they're in a repeat trauma of it, right? Or a repeat disturbance of it. And so rather than do that, I would then put them into my personal subconscious processing thing. You know, I'm I'm of course I say, Well, look, I would like to work with you this way and I'll explain it. And I use emotional mind integration where we can go with that presenting symptom of the fear, let's say, and I will ask them, How do you feel your fear? You know, it sounds a weird thing to say, but it's like, is it a word that comes up? Is do your eyes go funny? Is it that you're oh my god, there's a you know, horrible feeling in my body or whatever. Everybody does it differently, right? So I get that first, and once I've got that, I will put them into a relaxed state and then get them to go back to the first time this came into their lives. But I have a whole series of processes I put them through before we get there to make sure when we do get there, if it does end up that they're in the middle of a horrible bullying or humiliating situation, we've got it all really solid that they're not going to get re-traumatized, right? They're gonna be looking at it from a distance, basically, right?

Family Constellations and Emotional Mind Integration

Yildiz Sethi

And then there's another whole series of stuff I would put them through to help them process it and then come at the other end within the session feeling so much different, right? It's it's like, oh, they come out smiling usually, you know? And so, oh my gosh, I had no idea that was there, right? That's usually what they say. But they feel different, and that feeling that they came in with is not the same, it's usually gone. Now, with a complex issue, you might need to come in again, but say twice more, because it could be that that was one situation, and then when they were five, there was another one, and when they were 20, there was another one, right? Comping on top of each other. And this is what we call complex trauma, right? And so you need to clear it each time, and then by the end of a few sessions, they're in a different place, you know, that they don't have that irrational fear. I mean, fear is a rational thing, of course, right? And we all have fear, and rightly so, it's telling us, wow, watch out, this is not safe for you, you know? That's fair enough. That's that's healthy fear. But then this irrational fear about even sitting in your dining room, you're still feeling you know, awful, that's not healthy fear.

Amie Penny Sayler

When you're working through the processing and the kind of letting go and accepting, you know, and you talked about the mind emotion integration. Is the idea that the feeling or the experience kind of lives in the body? And when we can release it from the body, can you talk about that a little bit?

Yildiz Sethi

Yeah, I can. You it's great that you picked all that up, Amie. What I would say is okay, it's it's a little bit of a story, but I'll just just put you through it. Imagine that as a little child and mom's gone off somewhere and daddy's looking after her, let's say I'm just Gonna go into a little bit of a scenario, and Daddy's in a really bad mood, right? You know, he's he's just he's should be at work, he's having to look after his little girl, and oh my god, I'm gonna be late, and da da da all that stuff. And then the little girl spills her food or her milk as well, all over herself, and then he's in a rage. Oh my god, you know, and it's really scary for that little girl, right? Really scary because she's only two or three, right? And at that moment, she looks at her dad and all of the extreme anger and feels, oh my God, he hates me. I'll never be good enough. He hates me, and uh it's just a horrible feeling. It's almost like they feel they're gonna die, right? Because a parent is gonna look after you, right? And when you get back into a situation like that, you think, oh my god, he hates me, he doesn't care about me, he's gonna throw me away or something, right? So that becomes a frozen trauma state, frozen, right? In your mind, in your body. Your mind and body are connected through the nervous network, of course, right? So then she's got now this little part of her deep inside that thinks, oh my god, I'm not good enough, or people don't like me, or I'm gonna die, or something like that. That then becomes a living, disturbed, emotional mind state in that person. So that even as she's growing up now, every time somebody gets angry or looks at her like this, it gets triggered up. Oh my god, oh my god, oh my god, I'm gonna die. You know, this is awful, awful, awful, right? Even if it's not such a terrible thing. So what actually happens is even as an adult now, if that person has a certain tone of voice that comes through what from somebody or a situation where they think they're gonna be told off or something, they go into this amazing panic. That's because this disturbed emotional mind state, when it's triggered, becomes bigger than everything else, bigger than their normal adult, conscious, sensible parts, right? And so they take over. And so with emotional mind integration um going down to the first time, I would help them look at what was happening with daddy at that moment, right? And then getting them to see Daddy with his work situation and his, you know, his frustration, and then getting them to talk to their father about how scary it was for them, et cetera, et cetera, et cetera. And before I do all of that, I have to resource that disturbed part really well so it's not just going to go into a full-on trauma, right? That she can actually, in a level way, express herself and all of that, and then it it'll be a two-way conversation in her mind, and by the end of it, Daddy loves her, she loves daddy. That memory now is gone, the adrenaline and everything that got packed into that disturbed state is now released because it's processed, and she'll come out of it the other end feeling totally different.

Amie Penny Sayler

And then what is the approach with the ancestral or systemic?

Yildiz Sethi

That's different. That's totally different. With ancestors, we're always looking at the person as part of their family system. Most of psychotherapy counseling looks at each person as a total individual entity. You know, there's just you, you and your feelings, you and your beliefs, you and your, you know, your intentions and all of that. But with systemic or generational work using family constellations, we're always looking

Case Study and Practical Application

Yildiz Sethi

at the person and the issue they have in the context of their family system. So we always put you up with your mom and probably your dad, possibly your grandparents as well, right? To look at this issue you've got, let's say, of fear or something, right? And in that, it's a really different process. There's a whole stream of theory, practice. This is where also being able to offload the feelings is really important. You know, being able to say, Oh my gosh, I'm scared, or you scare me, or whatever it

Respectful Approach to Ancestral Healing

Yildiz Sethi

is. And then looking at how that parent is with their own parents gives a whole expanded view of what to them was just a personal issue prior to this. It's actually not a personal issue, it's a systemic issue. And once they actually see that, it's possible then for them not to carry it all themselves. It's not theirs. It actually started with great-grandmother back there somewhere, or whoever was persecuting her at that time. And that is is a great relief, right? It's it kind of thinks, okay, I don't have to carry this anymore. You know, it's it's like it's gone back where it needs to go. And it's this whole process, if it's done well by a professional, is incredibly respectful to our parents, grandparents, and the system, because without that system, we wouldn't be here, right? And I am very much opposed to some healing modalities or counselling modalities that have the idea, oh, look, your mother's just a bitch, just cut her off, or your father's a bastard, cut him off, right? That doesn't help at all. It feels good in the moment, but it's incredibly disrespectful. And it actually causes the client to feel guilt that they're doing that as well, right? I really do get that in the moment, yes, I hate you and I don't want anything to do with you, and da-da-da-da-da. I can understand all that because it makes you feel good and it makes you feel good at the moment. But long term, no, it doesn't work because the the anger stays and comes back even stronger, and the patterns stay. The better way to do it is look at that in the system, the whole system, just get you'll you'll understand what's actually going on in that system, and then there is a way of that person who is the child of that system coming into a better place in the system that looks after them this time. Whereas previous to that they didn't feel looked after, right? That's obviously why they're angry in the first place. But yeah, and then it just it just works out really well. It's it's a very respectful way of working, I believe, and really good for the clients. Now, I've just done a clinical trial on family constellations as the practitioner doing all the sessions with a research psychologist and a professor overlooking who are going to take all the data now and qualitative and quantitative data and put it into papers to go to APA and all the other worldwide research bodies, right? To see what the results were. So I'm really keen on all that kind of stuff because that gives a lot of credibility to working this way. And I'd also like to do a similar thing with emotional mind integration, too, right? Because that's a magic pill, actually. That really gets to the core of something very quickly and helps them resolve it again respectfully.

Amie Penny Sayler

I'm curious about when there is kind of that ancestral subconscious, the patterns. Do

Clinical Trials and Research

Amie Penny Sayler

you ever help with relations with ancestors who aren't here? So not the living family members who are here, but is there any relational aspect where, you know, well, let's think about your second great grandma?

Yildiz Sethi

The answer is yes, right? A lot of the time I meet people who are my age who all their parents are dead, grandparents are dead, perhaps they never even knew their grandparents, perhaps they're even adopted or, you know, emigrated way before they got to know their parents. So they're still their parents. So we still put them in there, right? We use bot models. I use triangles to represent different people in the system. So, look, let me just give you a quick scenario. Family constellations can be done in workshops, it can be done in private sessions, in person or online. So this is how it goes. You have a workshop. Let's say I've got 15, 20 people in a workshop sitting in a big circle. I'm in the circle as well. And some people have come in because they really want to look at something from their family system that they're carrying. And so, you know, I will say, Well, who wants to go first? Hand up, okay, come and sit here. They tell me a little bit about what they want to work with. I don't want a full story, it's not a counseling session. Yeah, I want to work with my issue with my mum or my issue with my dad, or uh this feeling I've got that, you know, no matter what I do, is still here, you know. And so then I ask them

Connecting with Ancestors and Family Systems

Yildiz Sethi

a couple of more questions and then I say, okay, now, John, look around the room and pick one person to represent yourself, right? Pick another person to represent your dad. Pick another person to represent your mom, right? And now I'd like you to, once you pick them, just feel into your body. Don't it's not to be a mind thing, it must be a body centered thing. Go and hold the representative of you, John, and just guide that person around the room, the center of the room, until you put yourself in what you consider is an okay position, right? And then look at your mother, representative of mother. Mother's not here, this is a representative only. You're now gonna move that mother round in relationship to you. Where are you gonna put her? Right? Same with father. Now, once they've done that, the person comes back to sit in the circle, and we watch as those representatives actually feel the energy of being John, being his mother, and being his father. And all of a sudden you'll get them saying, Well, I say, Well, representative John, how are you feeling? Yeah, I feel really heavy, actually. Really heavy, or I feel angry, or I feel nothing, could also be true, right? Because people who feel nothing have shut themselves down completely. They don't feel anything anymore, right? Because it was too painful, basically. So that even tells me a lot. Then how's dad feeling? Well, dad's turned away millions of miles out there. Okay, so we can tell pretty much this is a difficult connection for John, right? And then mom's turned in a different direction looking somewhere else. I say, wow, nobody's looking at you, John. How do you feel, right? So we're already in the process now, and then we can look, bring in mom's parents and dad's parents as well, and gradually, gradually we kind of nut it out until they've all been able to express themselves and put themselves in what I call a better order. And a better order means John is feeling more connected with his parents and feels that connection and love that he's so we all need. It's not just John needs, we all need love and connection, right? And that makes him feel part of his family system, and it also makes him feel fuller as an individual. So we do that in workshops, but I also do that in private sessions as well, using triangles. And and we we definitely work with the dead all the time, yes. Respectfully, I will say.

Amie Penny Sayler

Based on your experience, all the work you've done, if our ancestors could talk to us about trauma, what do you think they would want us to know?

Yildiz Sethi

Well, it comes through all the time in the workshops and private sessions that a grandmother or great-grandfather looking forward would say, I did the best I could with what I had. Right? Because they literally had to soldier on, didn't they? That there were no therapy then, you know. And so the fact that you got fed and the fact that you had a roof over your head and you were born is actually a miracle, you know. So so please just take that. I think that's what they'd say. Because I don't know whether you have children, Amy, but I have children and grandchildren, and all people who are not mentally ill, put it that way, love their children and love their grandchildren and want more for them than they had themselves, right? Um that comes through very strongly, you know, unless there is a mental illness of some sort where they can't feel that, right?

Amie Penny Sayler

Yeah, I do have children, and you're right. That's exactly how I feel about them. That's right. I do have to ask now, what do your grandchildren call you? Nana. Okay, love it.

Yildiz Sethi

Well, I was that I was asked when they were born, you know, what do you want to be called? Do you want to be called grandma or granny? Or I said, no, no, no, nana, thank you. No, in fact, it's not even Nano, it's Nan. They call me Nan. So that's fine.

Amie Penny Sayler

I have three children and they're triplets, so they're all 25.

Yildiz Sethi

Oh, busy, busy. You would have had a very busy time, yes.

Amie Penny Sayler

Yeah. But I've already declared that I am going to be Nana, and yeah, that's and they just sort of roll their eyes. Okay.

Yildiz Sethi

I think we have a right to say what we want to be called. Yes, I do agree. Yes.

Amie Penny Sayler

You've mentioned your book. Will you mention that again? And then how can listeners find you? How can they access the resources that you have available?

Yildiz Sethi

Just very quickly, I'll just tell you a little bit more about my book that I didn't get to. I won't take long. Please. The book is called Let's Take the Crap Out of Psychotherapy, and the crap is the mistruths, right? I won't actually say the word lies, but mistruths. So the mental health industry around the world, not just in Australia or US, is based on the ideas that come all the way back from the 1700s. Scary. And they believed that once people had a mental disturbance or illness, they could not be cured, right? So hence they were put in asylums and chained up and horrible situations, right? However, that same belief is what is still there in the mental health system, which means that when you go to your GP or your psychologist with your depression, their belief system is you cannot be cured. We can only manage these symptoms, right? With talk therapies, CBT, putting a label on things, medication, and you can't be cured. So, in other words, you're always going to have this dysfunction, if you like. Now, that is simply not true because neuroscience came in around the 1950s. We've got all sorts of research now which shows that brain plasticity is real and the brain can rewire constantly, right? Given the right information and the right approaches. And so that's what I'm saying. That that is just not accurate, and they haven't taken neuroscience or epigenetics into the present way of thinking about the mind and our ability to be resilient and recover. So just let you know, that's the crux of the book, really. And where can people find me? You can go to my website, yildassethi.com, and I've got pages on, I've got four books in all. One called Be Rich and Spiritual, one called Rapid Core Healing, which is my work, one called Take the Crap Out of Psychotherapy, and my first book, Stardust on the Spiritual Path. And they've all got elements of therapy and what to do for yourself in the book, as well as you know, when to look for a practitioner as well. And I offer sessions in packages and I offer training, and I have a podcast of my own called Crazy Normal for Better Mental Health and Well-Being.

Amie Penny Sayler

What great resources. And Yildiz, I just want to say thank you because it comes across through this conversation how thoughtful and mindful you are about what is the best approach for real lasting change and relief.

Yildiz Sethi

And one thing I should add to that too is I know that within mental health, there is the extreme ends of it, which have schizophrenia, bipolar, very serious mental illnesses that really do need to be there, need to be diagnosed, medicated, they need to be looked after to protect themselves and the public. But what I'm looking at helping is is what I call me as part of the crazy normal, right? Which is we all get depressed, we all get stressed, we all, there's always things going on. But most of those things are recoverable, right? For the for the crazy normal, which is kind of my my term.

Amie Penny Sayler

Well, thank you so much for talking to us today.

Yildiz Sethi

Thank you very much.

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Yildiz Sethi

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