Carolyn Baker suggests that separation “from the land … appears to correlate with an increase in emotional distress during the industrial revolution and subsequent centuries” Peak Psychotherapy, Abundant Human Connection.
Carolyn claims that psychotherapy evolved to deal with this distress, noting that those whose lives are woven with the natural world have a very different psychology from urban people. Can that be so? Has urban life driven us a bit crazy?
It’s not a new idea – see for example the brilliant and chilling film Koyaanisqatsi. The title is from the Hopi language and translates as “life out of balance”, “a state of life that calls for another way of living” or simply “crazy life”.
The film blew me away when I first saw it back in 1982 and I still get goose bumps and a welling up of sorrow when I hear that haunting chant.
A lot has changed since 1982. We’re even more immersed in our koyaanisqatsi, but there’s a much deeper understanding of our situation and practical progress on getting us back in balance. I’ve no idea if we’ll make it back to another way of living, but I’m certain that understanding the intimate connections between bodymind and place is on the route map.
Focusing is a simple technique that helps you to become aware of what’s called a ‘felt sense’ – a feeling in the body that has a meaning. Focusing has myriad applications including personal growth, creativity and psychotherapy. I’m nearly halfway thorough my two-year Focusing Oriented Therapist training and it’s deepening my work in all kinds of ways.
For example, it’s opening new insights into how the cognitive iceberg might be applied to psychotherapy. First, let me outline how the cognitive iceberg can be used to illustrate the Focusing process. Gendlin, who first identified the felt sense, writes that it “comes between the usual conscious person and the deep, universal reaches of human nature, where we are no longer ourselves ” (Gendlin, 1984). On my cognitive iceberg the felt sense is represented by the dotted area just below awareness. Focusing is the process that enables the felt sense to emerge into awareness, as illustrated by the vertical arrows.
Now, what happens when a client and therapist are working together? The therapist is paying careful attention to whole situation; the client/therapist relationship, their own processes and what is going on for the client. A Focusing Oriented Therapist will be ‘listening’ with their whole body and be in touch with their felt sense.
The arrows on this diagram schematically illustrate something of the process – note that I haven’t included the verbal exchanges which will also be going on. There is an exchange of ‘information’ between the therapist and client below awareness at the level I call the ‘deep body’. Both the client and therapist are also Focusing, becoming aware of material arising from felt senses.
There are many therapeutic processes going on here. The client will often be working through something difficult and the presence of the therapist can facilitate that: It’s as if the feeling is shared between them and the therapist’s embodied engagement processes some of the pain. Sometimes the therapist’s felt sense will alert them to something going on for the client and their embodied empathy can help the client. It’s also possible for the therapist to have a felt sense of something that comes from outside the client’s awareness and, with care, they can help it emerge.
I’ve covered a lot in this short post and I hope it’s reasonably clear. Please do ask me for clarification if not. I’ll add that this is all very speculative, but I hope that’s what makes this blog interesting!
“No man is an island”, wrote John Donne and his poetic insight is borne out by research. In the West, we think the self is somehow enclosed with the body, separate from other selves. This sense of independence is sometimes idealised, but also carries a seed of despair. As Orson Welles said, “We’re born alone, we live alone, we die alone”. It’s not hard to expose this as a Western fantasy.
Emotions are contagious. Most of us have had the experience of catching a friends laughter. You’re with some mates and one of them finds something hilariously funny. Before you know it, you’re all laughing, even though you might have no idea what’s so funny! Something similar happens when we smile or a frown. Try smiling more today and I bet you’ll find other people mirroring you. Some of this is probably due to mirror neurons, which are brain cells that fire in sympathy when we see someone behaving in a certain way (Ferrari and Rizzolatti). That’s part of the process but we’re far from fully understanding emotional contagion. What we do know is that it’s widespread.
Emotional contagion is vital to my work as a therapist as it allows me to get a deep empathic sense of how it is for my client in that moment. It’s a three stage process. First, I’m being sensitive to my clients emotional state. Second, my bodymind is responding to that state via emotional contagion: I’m picking up their emotional state and unconsciously reproducing it myself. Third, I’m sensing into how that feels. It’s as if my bodymind becomes an embodied mirror for my client. The danger here is that I might get too caught up in my client’s emotional world: I need to manage my emotional state so that I can be both fully empathetic and centered. Mirroring my client’s emotional state and staying centered can be deeply therapeutic. By embodying that centered state I reflect to them how that might feel and emotional contagion will help them feel centered too.
Therapists Elaine Hatfield and Richard Rapson note that anyone can usefully apply this same skill in their everyday relationships:
“By attending to this stream of tiny moment-to-moment reactions, people can and do ‘feel themselves into’ the emotional landscapes inhabited by their partners” (1993).
I’d flag up a couple of take-always from this research. First, it challenges the myth that that we are all self-contained individuals. Second, once we recognise that emotional contagion exits, we can use it to make our everyday interactions more empathic.
I’ve just given a presentation at a local college about ‘Psychotherapists and Counsellors for Social Change’, an organization I’m a member of. The subsequent discussion highlighted that what I’ve always taken for granted – that therapy is political – is by no means self evident.
Those who were around in the late 1960s may remember the rallying call that “the personal is political”. That phrase isn’t much used today but retains its power for me. Years ago I rather cynically wondered if therapy was just a way to patch people up so that they could get back to serving a dysfunctional system. I don’t think that’s true in general, but we need to be aware of the possibility.
Mindfulness is a disturbing example of how a powerful therapy can be used to serve a dysfunctional system. I’m a big fan of mindfulness, but it’s sometimes used to ‘manage’ the stress felt by people pressured by the unreasonable demands of a big corporation.
In Aldous Huxley’s Brave New World the masses are kept in check with daily doses of a drug called soma. Soma dissolves away any concerns someone might have about human rights or freedom. One character is puzzled about why a friend worries about such things:
“why you don’t take soma when you have these dreadful ideas of yours. You’d forget all about them. And instead of feeling miserable, you’d be jolly. So jolly.”
I could go on, as there are myriad ways in which therapy is political. Looking back over this blog, it’s a theme that comes up repeatedly without me ever being explicit about it. It feels like a core belief; something that’s so ‘obvious’ to me that I never bothered to question it. And now? While I’m grateful for the opportunity to look at my belief that therapy is political, I hold it as deeply now as I ever have.
I’ve only done an introductory week-end of Wholebody Focusing (WBF), so these initial thoughts are somewhat tentative, but I want to touch on the role of grounding in WBF.
Gene Gendlin, the philosopher/psychotherapist who developed Focusing, states that the body extends beyond the skin so that the body “lives immediately in its environment, both physically and socially” (Gendlin, 1994). Wholebody Focusing takes that idea forward more explicitly than traditional Focusing and I find that very exciting.
The first crucial stage of WBF – which is absent from traditional Focusing – is grounding. I’m familiar with grounding from both my spiritual experience and my embodiment training, so at first assumed I knew what this involved. But I realised that WBF grounding was something subtly different. My usual grounding process is to sense the weight of my body on the ground, feeling my weight as if I were a rock on the earth or visualizing myself as a tree with roots deep in the soil. WBF involves a similar sensing of our physical selves, but also opens out to relationship with everything else. Astrid Schillings calls it ‘grounding into being here (Dasein)’ (2014) to emphasizes how it requires both being in the world and being with others. Through grounding into being here we become aware of the body as “an ongoing interaction with its environment” (Gendlin, 1992). We thus become grounded in “all the ongoing interactions that we are” (Schillings, 2014).
There are many crossovers with other ideas I’ve explored here. I’m especially struck by how WBF seems to relate to ecopsychology, notably my experiences with Focusing in nature which now seems more like Wholebody Focusing in nature. WBF might also offer a new way of understanding my experience of sensing the pulse of the seasons at Imbolc last year. It’s a powerful approach and I’m already finding that WBF is enhancing my spiritual practice and my therapeutic work. My sense is that WBF could be a space where many themes of the body mind place meet.