CPD weekend counsellors and psychotherapists from across all the approaches Bank Holiday Sunday & Monday: 26 & 27 May 2019 (Exeter) In recent attempts to include the body in psychotherapy, partly inspired by modern neuroscience, the importance of breathing and the breath as one main regulator of the intensity of feeling has been increasingly recognised. If we want to bring the two bodies constituting the therapeutic relationship fully into the consulting room, we need to not only understand, but learn to actively work with the breath, the client’s and our own, and the connection between them, as part of the emotional, psychological and intersubjective encounter. In this learning, we can draw from a wide range of different – and quite contradictory - traditions, both Eastern and Western, many explicitly holistic, some psychological as well as a wide range of complementary therapies and practices, which have been exploring and using the breath, some of them for several decades, some of them for millennia. One problem with the recent fashion of re-including the previously neglected body in the ‘talking therapies’ by drawing on body-oriented traditions and integrating them into psychotherapy, is that in our eagerness to validate somatic experience the inherent differences and contradictions between these traditions get ignored. We then end up with a smorgasbord of techniques which are all presumed to work towards a common goal, but are actually profoundly contradictory, and end up pulling the process into different directions. The client’s bodymind then feels uncontained, confused and fragmented, not sure whether it is coming or going. All the different traditions, of course, each have their wisdoms and gifts, but we cannot just arbitrarily mix and match them, even if it is for the valid purpose of supposedly including the body or achieving bodymind integration. Generally speaking, the Eastern traditions including yoga, meditation and the martial arts focus on belly breathing, and mindful centeredness in the ‘hara’ (the centre of the body, just below the navel) and are therefore oriented towards a calming, unifying, steadying effect. They were never designed to deal with the degree of disembodiment, traumatised dissociation, repressed feelings, and general neurosis of the modern psyche and its fragmentation and relational vicissitudes. But as holistic practices affecting not only our body, but also our state of mind, they can have profoundly beneficial and therefore therapeutic effects. In contrast, the more recent Western traditions of working with the breath, starting with Reich's vegeto-therapy in the 1930’s, were focused precisely on addressing disembodiment and repressive ‘character armour’ and primarily emphasised catharsis in order to counteract chronic tensions, inhibitions and restrictions of the breath. There has been a host of humanistic approaches descending from that origin (or at least pulling in the same direction, e.g. primal therapy, rebirthing, Grof’s holotropic breathing and many other cathartic techniques.) The tensions between these two kinds of traditions continue, although these days of course many hybrid forms have developed. But this dichotomy (charging, ‘mind’-less expressive catharsis versus ‘mind’-ful, calming centering) is not the only contradiction. When recognising somebody's restricted or flawed, incomplete, hypo– or hyperventilating or otherwise unwholesome breathing pattern (with some bodyworkers having no hesitation calling it ‘pathological’), different approaches have quite different assumptions, aims and corrective techniques. All of these approaches can have their valid purpose and application and can be used at different times. But in the context of psychotherapy, what are we trying to do? Are we trying to educate the client to change their way of breathing towards a ‘healthier’ breathing pattern? There may be good arguments for that. In that case we would give specific instructions to the client which will require top-down mind-over-body deliberate application and discipline. Often, however, this leads to a forced and consciously controlled breathing pattern which adds further layers of contortion on what is already a tense and contorted situation. Or are we trying to understand and bring awareness to how this breathing is part of their characterological bodymind habit and condition? In which case there is a rationale for attending mindfully to the ‘unhealthy’ breathing pattern without trying to change it, letting it be and continue as it habitually is. One essential feature of the breath is that it mostly happens automatically or semi-consciously. But if we want to, we can be very deliberate with it and conscious of it. Can we use our minds and mindfulness to change our spontaneous breath pattern? Yes, in the present moment we can (and that can be profoundly helpful), but how does this impact on the breath the rest of the time when we do not make an effort to consciously attend to it? Many guidelines and systems advocating supposedly ‘correct breathing’, whether it is belly or chest or diaphragm, in- or outbreath, energetic or calming, fail to take into account individual psychology. Frequently, they advocate a ‘one-size-fits-all’ notion of healthy breathing which the client is then expected to consciously, deliberately make a disciplined effort to approximate. But will this transform the life-long roots of the breathing pattern and engender a sustained satisfying spontaneous breath? Many clients have at some time in their lives been involved with activities or situations (quite apart from complementary therapies and breathwork techniques e.g. singing lessons, swimming or diving, illness, children learning to hold their breath) where they learnt or were explicitly taught how to breathe. These methods have become automatic or turned into injunctions or ‘rules’ in people’s minds, affecting the way they organise themselves when they start paying attention to their breath. In practices such as Tai Chi or Yoga, this may be fine. But in psychotherapy, this often becomes another top-down ‘super ego’ imposition, usually exacerbating the contortions that are already present. Calm, controlled breathing can be a very good idea when somebody is in an overwhelmed, traumatised state. It can also be a symptom of freezing and dissociation. It may exacerbate a depressed condition. At the other end of the scale, many people are scared of ‘hyperventilation’ which can indeed be a symptom of an entrenched habit of hyper-arousal, constantly leading to emotional overwhelm. On the other hand, it can be argued that most of the population systematically and chronically under-breathe – they are hypo-ventilating. So an experiment in deliberately breathing more deeply might be needed in order to balance this, or to just get an experience of the edge of their comfort zone or ‘window of tolerance’. Changing from talking in chairs to lying on the mattress in order to breathe conjures up a host of associations. Experimenting with how the breath affects the intensity of one’s felt sense and experience can draw attention to implicit control mechanisms. If these mechanisms are challenged – not necessarily by the therapist, but more often by internal forces – regression can occur. This can have both damaging and transformative elements, and the history of psychotherapy provides ideas, theories and reference points for both. In our culture - dominated as it is by metaphors of development which emphasise progress, growth and ascent – any hint of regression constellates primitive and for many people catastrophic fears. The client’s defensive ego scans vitality affects and the energetic ‘weather’ in the bodymind for signs that threaten intensity, regression and potential overwhelm. It anticipates, counterbalances, manages and controls – in some sort of approximation of self-regulation – regressive tendencies as they arise. In order to do that, the ego needs to monitor the charge in the system, and therefore the breath as the main regulator of intensity – this usually happens automatically and outside awareness. Bringing awareness to the breath can reveal the presence of this monitoring and control process in action. It is only when the smooth operation of this pre-conscious mechanism is attended to, that the underlying body-mind split – in whatever idiosyncratic way it manifests in the client’s system – becomes more apparent. This split or battle between mind and body, reflection versus spontaneity tends to be experienced as an either-or, all-or-nothing battle around control. Within the split, surrender to the somatic processes and letting go into the body is equated with loss of control and regression (which mythologically corresponds to a descent into the underworld). Inbreath and outbreath are intimately linked to these movements of consciousness and the habitual conflicts which are structured into the client’s bodymind system. How to recognise and engage with the complex matrix of the client’s bodymind via attention to the breath and the relational dilemmas which then arise for the therapist, especially when fears of regression are evoked, will constitute some of key questions throughout the weekend. For each participant, these fears and reactions need to be attended to and processed in the context of their own history of control versus regression. Generally speaking, the profound potential of breath work in terms of spontaneous and regressive experience was traditionally achieved by focussing on the client’s intra-psychic and bodymind dynamic. This focus on the client’s internal experience – their body awareness including sensations, internal movements and impulses, their emotions and stream-of-consciousness - can move into the foreground of the interaction at the expense of attention to the inter-personal relational dynamic between client and therapist. Traditionally, body-oriented therapists working with the breath paid no attention at all to transferential dynamics. This is ironic, as our theory tells us that during states of regression early experience tends to come to the fore to the extent that it then outweighs or overwhelms ego consciousness, thus intensifying transferential projections, often reaching back into pre-verbal and primitive states. The consequent conclusion from the theory is that when we invite regressive experience, we should be more alert than ever to unconscious processes and transferential and enactment dynamics. Therefore, providing a relational container for regressive states, primarily by the therapist recognising and attending to transferential pressures and countertransferential reactions and responses whilst engaged in the breath work, is one of the key integrations which are generally lacking and which we want to develop. Traditional concepts and models of transference and countertransference tend to be limited in their helpfulness in the immediacy of breathwork because of their implicit paradigm bias towards the mind and mental representations, privileging reflection over spontaneity. The spontaneity of breathwork inherently relies on an embodied two-person psychology, and a holistic – or non-dualistic – framework not only philosophically, but with the therapist ‘walking their talk’ as an embodied intersubjective presence. Following in Reich’s footsteps, we can consider transference and countertransference not just as having somatic aspects or being reflected in right-brain-to-right-brain interactions, but engage in them as intersubjective bodymind processes. The way the two subjects organise themselves in relation to each other as two bodymind systems is the matrix of conscious versus unconscious processes. In this perspective, envisaged by Reich, psychology and biology become inseparable polarities - differentiated, but mutually related: body, emotion, psyche and mind as fractal parts of a dynamic, integral whole in relationship. During the CPD weekend, we will aim to work in such a way that these abstract notions remain alive and experience-near, through attending to the detail of the charged bodymind dynamics occurring in the therapeutic relationship and how these are reflected holographically between the various sub-systems, levels, parts and the whole via parallel process. In the highly charged, potentially regressive context of lying down on the mattress, spontaneous and reflective, somatic and mental, habitual and emergent processes become tangibly constellated, and open into a way of working that can range across all the bodymind levels of (inter-)subjective experience. This places high demands on the therapist’s own capacity to be present between such intimate and existential extremes as wholeness and fragmentation, integration and conflict, merger and separateness, authority and woundedness and a unified sense of self versus multiplicity. This weekend aims to deepen, widen and enhance therapists’ perception, understanding and creativity in these areas of intersubjective intensity and vicissitudes. The issues described above are just some brief examples to illustrate that this whole area is a minefield that we cannot afford to ignore or sidestep, but we want to approach it with an understanding of the contradictions, tensions and the opposing as well as complementary principles, theories and practices which exist across the field, both of psychotherapy and of Eastern practices which many of our clients are involved with. This weekend is the first in a series which aims to work towards a comprehensive understanding and practice of breathwork, drawing from the diverse traditions and trying to integrate them on the basis of a holistic bodymind psychological understanding. Specifically, it will include to some extent mindfulness, meditative and yoga breathing, but focus on the lesser known approaches like Grof's holotropic breathing, rebirthing, vegeto therapy, and an integrative relational form of breathwork developed at the Chiron Centre focussing on bodymind and relational ‘charge’. We will work with and without touch, with and without focus on the breath, experimenting with various styles and stances from allowing (biodynamic ‘impinging from within’) to challenge (bioenergetic or vegetotherapy). As all of these techniques depend upon the moment-to-moment engagement with the body’s spontaneous and involuntary processes and subliminal communications, role-play and simulations (which are usually a regular feature of experiential CPD learning) are of limited usefulness in this context. Therefore, an important part of the learning will be live sessions which participants will have with each other, in pairs or triads, or in the middle of the group. For the duration of the course, we will together build the safety and relational container necessary for such work to become possible in an authentic way. As traditional breathwork tends to ignore and neglect the intersubjective aspects and unconscious processes occurring between client and therapist, in order to maximise relational awareness, we will invite a significant number of assistants to support the group and learning process at every level. We are expecting a group of about 20 to 25 participants and between 5 and 10 assistants. This course will probably be offered only once and is unlikely to be repeated in this form in the future. Michael Soth is an integral-relational Body Psychotherapist, trainer and supervisor (UKCP), living in Oxford, UK. Over the last 32 years he has been teaching on a variety of counselling and therapy training courses, alongside working as Training Director at the Chiron Centre for Body Psychotherapy. Inheriting concepts, values and ways of working from both psychoanalytic and humanistic traditions, he is interested in the therapeutic relationship as a bodymind process between two people who are both wounded and whole. In his work and teaching, he integrates an unusually wide range of psychotherapeutic approaches, working towards a full-spectrum integration of all therapeutic modalities and approaches, each with their gifts, wisdoms and expertise as well as their shadow aspects, fallacies and areas of obliviousness. He has written numerous articles and is a frequent presenter at conferences. Extracts from his published writing as well as hand-outs, blogs and summaries of presentations are available through his website for INTEGRA CPD: integra-cpd.co.uk, or find him on Facebook and Twitter (INTEGRA_CPD). He is co-editor of the Handbook of Body Psychotherapy and Somatic Psychology, published in 2015. Here is a list of approaches I draw from and include, vaguely in sequence of my own training and exposure to them over the last 30 years: Many of the above are being combined these days into new hybrid forms, so I aim to keep updated with these ongoing developments. The Blackdown Healthy Living & Activity Centre Riverside, Hemyock, Cullompton, Devon, EX15 3SH Bank Holiday Sunday & Monday: 26 & 27 May 2019 10.00 – 17.00 e: judyshawuk@icloud.com T: 01404 831007 For booking, accommodation information and all other practicalities e: clare_brook@yahoo.co.uk These workshops, designed for counsellors and psychotherapists from across the approaches, are an opportunity to work with and learn from two of the most experienced trainers at the forefront of bringing embodiment into psychotherapy. For full details regarding this unique venture in Britain's Southwest, see the dedicated page: Exeter: Body-oriented CPD Weekend Group 2019. It is likely that the group will continue in 2020 with another series of four weekends. This semi-closed group has been running for several years now, with new participants joining the 'pool' of members as places become available. Led by one of the most experienced integrative trainers in the UK, this group will provide an ideal relational container for your ongoing development as a therapist. By immersing yourself in a diverse group of colleagues from different schools and orientations, you will widen your perspective, deepen your practice, draw both inspiration and challenge from the co-created wide-ranging experiential work and have a reference point as well as resources and teaching to support your further development. You can find a detailed description of the format and objectives of this group on the dedicated page. “It almost looks like analysis [therapy] were the third of those impossible professions in which one can be quite sure of unsatisfying results. The other two, much older established, are the bringing up of children and the governance of nations.” Freud, Sigmund (1937) Analysis Terminable and Interminable. p.248 Should practising as a therapist carry a health warning? What is the emotional cost of the therapeutic position, and what do we need to make it sustainable? How do relational dilemmas, as they manifest in the intricacy of each client-therapist relationship, affect the therapist’s well-being and how does this hook into the therapist’s ‘habitual position’, creating emotional exhaustion, burn-out, or vicarious traumatisation? Is there a way to make a sustainable living as a therapist or is it best practiced part-time? Is therapy a vocation dedicated to compassion, love and healing? Or is it a job, revolving around business and money? In practice, the answer for most of us could be that we operate comfortably in some middle zone of ambiguity, but in fact many counsellors and therapists struggle to do that. We all know that - unless we charge silly rates - we will not get rich in this profession, but we might achieve a comfortable degree of income and security, without selling our soul in the marketplace. Most workshops for therapists on the topic of setting up a practice focus on the actual business skills needed, or your own ambivalence about charging money which is seen as connected to your own sense of self-worth. And most workshops regarding vicarious traumatisation and the strains of practice focus on self-care for therapists and restorative disciplines, This workshop will focus instead on the vastly underestimated inherent contradictions of therapy as the ‘impossible profession’ and the emotional stress of dealing with these dilemmas on an everyday basis. Especially for recently qualified therapists who are slowly building up their practice, many find certain thresholds of client numbers which they seem to get stuck at. This is to do with your own self-regulation within the – inherently conflicted - therapeutic position. Most training does not sufficiently prepare therapists for the day-to-day reality of the vicissitudes, paradoxes and complexities involved, including the psychological ‘load’ that derives from this, and how to process the emotional aftermath of a day’s work. Over the years, Michael has helped many supervisees increase the client ‘load’ they are able to sustain, and thus make a sustainable living from being a therapist. In this workshop he will help you explore what he has concluded are the main factors and obstacles which hold the key to making the business of therapy viable, comfortable and satisfying. In this learning, we can draw from a wide range of different traditions, both Eastern and Western, many explicitly holistic, some psychological and a wide range of complementary therapies and practices, which have been exploring and using the breath, some of them for several decades, some of them for millennia. One problem with the recent fashion of drawing body-oriented traditions into psychotherapy and appropriating them, is that the differences and contradictions between these traditions get ignored. We then end up with a smorgasbord of techniques which are all presumed to work towards a common goal, but are actually profoundly contradictory, and end up pulling the process into different directions. The client’s bodymind then feels uncontained, confused, not sure whether it is coming or going. All the different traditions, of course, each have their wisdoms and gifts, but we cannot arbitrarily mix and match them, even if it is for the valid purpose of including the body. What are some of the key tensions and contradictions between the different orientations and principles? Generally speaking, the Eastern traditions including yoga, meditation and the martial arts focus on belly breathing, and mindful centeredness in the ‘hara’ (the centre of the body, just below the navel) and are therefore oriented towards a calming, steadying effect. They were never designed to deal with the degree of disembodiment, traumatised dissociation, repressed feelings, neurosis or the vicissitudes of the modern psyche. The tensions between these two kinds of traditions continue, although these days of course many hybrid forms have developed. But this dichotomy (charging, ‘mind’-less expressive catharsis versus mindful, calming centering) is not the only contradiction. When we recognise somebody's restricted, flawed, incomplete, ‘pathological’ way of breathing, different approaches have different aims and corrective techniques, and all of these have their purpose. But in the context of psychotherapy, what are we trying to do? Are we trying to educate the client to change their way of breathing towards a ‘healthier’ breathing pattern? There may be good arguments for that. Or are we trying to understand how this breathing is part of their characterological bodymind condition? In which case there is a rationale for attending mindfully to the ‘unhealthy’ breath pattern without trying to change it. Many guidelines and systems advocating supposedly correct breathing, whether it is belly or chest or diaphragm, in- or outbreath, energetic or calming, fail to take into account individual psychology. Frequently, they advocate a ‘one-size-fits-all’ notion of healthy breathing which the client is then expected to consciously, deliberately approximate. Many clients have at some time in their lives been involved with activities or situations (quite apart from complementary therapies and breathwork techniques e.g. singing lessons, swimming or diving, illness, children holding their breath) where they learnt or were explicitly taught how to breathe. These methods have become automatic or become injunctions or ‘rules’ in people’s minds, affecting the way they organise themselves when they start paying attention to their breath. In practices such as Tai Chi or Yoga, this may be fine. But in psychotherapy, this often becomes another ‘super ego’ injunction, usually exacerbating the contortions that are already present. Lying on the mattress to breathe conjures up a host of associations. Experimenting with how the breath affects the intensity of one’s felt sense and experience can draw attention to implicit control mechanisms. If these mechanisms are challenged – not necessarily by the therapist, but more often by internal forces – regression can occur. This can have both damaging and transformative elements, and the history of psychotherapy provides ideas and reference points for both. How to recognise and engage with the complex matrix of the client’s bodymind via attention to the breath and the relational dilemmas which then arise for the therapist, especially when fears of regression are evoked, will constitute key questions throughout the course. For each participant, these fears and reactions need to be attended to and processed in the context of their own history of control versus regression. Traditionally, the profound potential of breath work in terms of spontaneous and regressive experience was - generally speaking – achieved by focussing on the client’s intra-psychic and bodymind dynamic. This focus on the client’s internal experience – their body awareness including sensations, internal movements and impulses, their emotions and stream-of-consciousness - can move into the foreground at the expense of attention to the relational dynamic between client and therapist. Traditionally, body-oriented therapists working with the breath paid no attention at all to transferential dynamics. This is ironic, as our theory tells us that during states of regression early experience tends to come to the fore and then maybe even outweighs ego consciousness, thus intensifying transferential projections, often reaching back into pre-verbal and primitive states. The consequent conclusion from the theory is that when we invite regressive experience, we should be more alert than ever to unconscious processes. Therefore, providing a relational container for regressive states, primarily by the therapist recognizing and attending to transferential pressures and countertransferential reactions and responses whilst engaged in the breath work, is one of the key integrations which are generally lacking and which we want to develop. Traditional concepts and models of transference and countertransference tend to not be very helpful in the immediacy of breath work because of their implicit paradigm bias towards the mind and mental representations, privileging reflection over spontaneity. During the course, we will aim to work in such a way that these abstract notions remain alive and experience-near, through attending to the detail of the charged bodymind dynamics occurring in the therapeutic relationship and how these are reflected holographically between the various sub-systems, levels, parts and the whole via parallel process. In the highly charged, potentially regressive context of lying down on the mattress, spontaneous and reflective, somatic and mental, habitual and emergent processes become tangibly constellated, and open into a way of working that can range across all the bodymind levels of subjective experience. This places high demands on the therapist’s own capacity to be present between such intimate and existential extremes as wholeness and fragmentation, integration and conflict, authority and woundedness and a unified sense of self versus multiplicity. This course aims to deepen, widen and enhance therapists’ perception, understanding and creativity in these areas of intersubjective intensity and vicissitudes. These are just some brief examples to illustrate that this whole area is a minefield. It is a minefield that we cannot afford to ignore or sidestep, but we want to approach it with an understanding of the contradictions, tensions and the opposing as well as complementary principles, theories and practices. This course aims to work towards a comprehensive understanding and practice of breath work, which draws from the diverse traditions , trying to integrate them on the basis of a holistic bodymind psychological understanding. Specifically, it will include mindfulness, meditative and yoga breathing, Grof's holotropic breathing, rebirthing, vegeto therapy, and an integrative relational form of breathwork developed at the Chiron Centre focussing on bodymind and relational ‘charge’. with and without touch, with and without focus on the breath, with various stances from allowing (biodynamic ‘impinging from within’) to challenge (bioenergetic or vegetotherapy). As all of these techniques depend upon the moment to moment engagement with the body’s spontaneous processes, an important part of the learning will be live sessions which participants will have with each other, in pairs or triads, or in the middle of the group. As a closed group for the duration of the course, we will together build the relational container necessary for such work to become possible in an authentic way. This course will probably be offered only once and is unlikely to be repeated in this form in the future. It provides an unusual context for intensive work over a period of 18 months. “Beyond our ideas of right-doing and wrong-doing, there is a field. I’ll meet you there. When the soul lies down in that grass, the world is too full to talk about.” Rumi In this session I will invite you to explore the therapeutic space beyond notions of right or wrong, beyond ideas of best theory, correct technique, practice by the book or manual. I will invite you to use all your faculties, all your knowledge, all your woundedness and sensitivity to get a flavour of your own therapeutic style, that is free to draw fluidly and integratively from the wealth of therapeutic knowledge and expertise humans have accumulated. As C.G. Jung said: “There should only be one Jungian therapist – me.” Everybody else - including you and me - we need to find our own style, rooted in our own relational complexity and embodied in our own history, wounds and limitations as well as gifts and potential. As we can only find this in the moment, rather than through thinking or theory only, this session will weave between experience and reflection, between skills practice and discussion, engaging you with your next step at your growing edge. We may draw from the following themes what seems most relevant and urgent. ‘Nothing human is foreign to me.’ What gets in the way of full engagement? What limits the client’s experience of the therapeutic space? Phenomenological enquiry into the therapist’s internal process: how is the therapist behaving habitually in ways that are, for example, fixed, limited, restrained, unresponsive or overly-giving? Focussing on the therapist’s ‘construction’ of the therapeutic space. ‘Allowing the client’s unconscious to construct me as an object.’ What limits a full and deeply transformative process? Phenomenological enquiry into the therapist’s external effects: how are the therapist’s responses/interventions countertherapeutic? therapy as treatment (‘medical model’) versus therapy as collusive friendship objectifying/pathologising versus colluding/avoidant therapy as relationship objectifying – differentiating – identifying – colluding ‘something desperately has to happen’ – ‘nothing has to happen/nothing to be imposed’ the client’s character conflicts / the ego-Self axis The shattered and fragmented postmodern wholeness Drawing on the gifts and wisdom of the whole field (fragmentation of the field reflects the fragmented modern psyche – the integration of the client’s psyche into wholeness requires the integration of the whole field) The history of schisms and conflicts in the psychotherapeutic field and how it affects us now integration and dis-integration cherry-picking approaches versus full-spectrum integration therapeutic approach cannot be grasped by theory and technique – underlying implicit relational stance Moving beyond a one-dimensional therapeutic position The wounded healer position The therapist’s habitual position – inheriting the wounds of our family ancestors, our therapeutic ancestors, or cultural ancestors … The therapist’s shadow The dangers of integration Gomez, Stark, Clarkson, Michael’s Diamond model: what kind of therapeutic relatedness? Gomez: humanistic ‘alongside’ stance versus psychodynamic ‘opposite’ stance Stark: ‘one-person psychology’, ‘one-and-a-half-person psychology’, ‘two-person psychology’ Clarkson: working alliance – authentic – reparative – transference/countertransference - transpersonal Michael’s Diamond model: include ‘medical model’ understanding identifications - projective identification – transference and countertransference as systemic bodymind processes the relational paradox: transcending treatment versus relationship dualism = paradox of enactment I-it and I-I relating the bodymind paradox: transcending mind-over-body versus body-over-mind dualism = embodiment/disembodiment paradox the central paradox of therapy: the healing of the client’s wounding is inseparable from the enactment of wounding in and through therapy. integrative/integral relational embodied systemic paradoxical Now he worships at an altar of a stagnant pool Bob Dylan: License To Kill Narcissism has a reputation for being notoriously difficult to engage with in therapy, for a variety of good reasons, not least because the very idea of ‘needing’ therapy is a humiliating insult to the grandiose self. As one of the key modern ‘disturbances of the self’, narcissism has replaced Victorian repression as the psychological disease of the age, which means that the original theories of our discipline from 100 years ago no longer quite apply. As a dominant collective issue, as exhibited by the celebrity culture all over the world and all over the media, the term ‘narcissism’ has entered pop psychology and lost all precision and meaning. In order to be clinically useful, we need to have a clear, circumscribed definition of narcissism, and its origins and manifestations. Beyond commonplace over-simplifications, the various therapeutic traditions have widely divergent ideas and theories about narcissism, leading to quite contradictory recommendations for therapists. More than many other issues, therefore, narcissism requires an integrative stance, that can draw insights and understanding from the various approaches and combine them, to provide a comprehensive understanding and therapeutic response. Because the narcissist tries to approximate an image of perfection (attempting to manifest a grandiose self), this leads to a chameleon-like disconnection from the body, and an objectifying, ‘perfecting’ treatment of it. For many celebrities, the body becomes an advertisement of the False Self, treated like one more fashion accessory. More than many other issues, therefore, narcissism calls for an embodied therapy, reconnecting the person to pleasurable, ordinary human reality, rather than pursuing the delusions of a disembodied virtual self. Because the narcissist was emotionally ‘used’ by their parent(s), their individuality was never fully seen and mirrored. Therefore, in the moment where we apply a generic diagnostic label and put the narcissist into the same category with many others, we are re-inflicting a lack of individual mirroring. More than any other issue, narcissism reveals some of the shadow aspects and weaknesses of our discipline. In order to make therapy possible, we cannot afford to rely on a reasonable and supposedly realistic ego-ego alliance: we need a working alliance both with the wounded, insignificant self as well as the inflated grandiose self. This course will provide condensed understanding extracted from the various therapeutic approaches, specifically drawing from and integrating the various psychoanalytic, the humanistic-embodied and the Jungian traditions. We will combine the theoretical input with practical, experiential work, based upon vignettes and case illustrations volunteered by participants, to explore how these ideas may be applied in practice. We will be drawing on the following literature: These workshops, designed for counsellors and psychotherapists from across the approaches, are an opportunity to work with and learn from two of the most experienced trainers at the forefront of bringing embodiment into psychotherapy. For full details regarding this unique venture in Britain's Southwest, see the dedicated page: Exeter: Body-oriented CPD Weekend Group 2019. It is likely that the group will continue in 2020 with another series of four weekends. The significance of the breath for any kind of psychotherapy which does not exclude the body
Diverse traditions, contradictory principles, a multitude of techniques
What are some of the key tensions and contradictory principles between the diverse traditions of different kinds of breath work?
Centering versus expression (charge/discharge)
Changing the breathing pattern through the mind versus attending to it as it is
The psychological limitations of a ‘one-size-fits-all’ approach to the breath
Sustained mindfulness of breath can constellate fears of regression
Depth of intra-psychic bodymind focus at the expense of interpersonal awareness
An integrative, broad-spectrum approach to the breath
Content of the weekend
Format of the weekend
Several assistants to support the group
About the Tutor:
A broad-spectrum integration of a wide variety of therapeutic approaches:
Venue
Dates & Times
Course content enquiries - Judy Shaw:
Administration enquiries - Clare Brook:
Exeter: The Embodiment of Relational Stances, Spaces & Modalities (Weekend 2 of 3)
Rather than grafting the body onto established practice as one more eclectic technique, Nick and Michael have been working towards a non-dualistic embodied way of being and relating in the therapeutic relationship.
This series of CPD training events provides an ideal container for your continuing professional development, rooted in your own embodied process.
An ongoing, broad-spectrum integrative groupA comprehensive course for experienced counsellors and psychotherapists
A series of 8 one-day CPD-workshops at Fulcrum House, Bristol, with Michael SothThe significance of the breath for any kind of psychotherapy which does not exclude the body
In recent attempts to include the body in psychotherapy, the importance of breathing and the breath as one main regulator of the intensity of feeling has been increasingly recognised. If we want to bring the two bodies into the consulting room, we need to not only understand, but learn to actively work with the breath, the client’s and our own, and the connection between them, as part of the emotional, psychological and intersubjective encounter.
Diverse traditions, contradictory principles, a multitude of techniques
Centering versus expression (charge/discharge)
In contrast, the more recent Western traditions of working with the breath, starting with Reich's vegeto-therapy in the 1930’s, were focused precisely on addressing disembodiment, repressive character armour and primarily emphasised catharsis in order to counteract chronic inhibition. There has been a host of humanistic approaches descending from that origin (or at least pulling in the same direction, e.g. primal therapy, rebirthing, Grof’s holotropic breathing and many other cathartic techniques.)Changing the breathing pattern through the mind versus attending to it as it is
One essential feature of the breath is that it is mostly automatic or at most semi-conscious. But if we want to, we can be very deliberate with it and conscious of it. Can we use our minds and mindfulness to change our spontaneous breath pattern? Yes, in the present moment we can, but how does this impact on the breath the rest of the time when we do not make an effort to attend to it?The psychological limitations of a ‘one-size-fits-all’ approach to the breath
Calm, controlled breathing can be a very good idea when somebody is in an overwhelmed, traumatised state. It can also be a symptom of freezing and dissociation. It may exacerbate a depressed condition. At the other end of the scale, many people are scared of ‘hyperventilation’ which can indeed be a symptom of a habit of hyper-arousal, constantly leading to emotional overwhelm. On the other hand, it can be argued that most of the population systematically and chronically under-breathe – they are hypo-ventilating. So an experiment in deliberately breathing more deeply might be needed in order to balance this, or to just get an experience of the edge of their comfort zone or ‘window of tolerance’.Sustained mindfulness of breath can constellate fears of regression
In our culture - dominated as it is by metaphors of development which emphasise progress, growth and ascent – any hint of regression constellates primitive and for many people catastrophic fears. The client’s ego scans vitality affects and the energetic weather in the body for signs that threaten regression, and anticipates, counterbalances and manages – in some sort of approximation of self-regulation – regressive tendencies as they arise. In order to do that, the ego needs to monitor the breath as the main regulator of intensity and charge in the system, usually automatically and outside awareness. Bringing awareness to the breath can reveal the presence of this monitoring and control process in action. It is only when the smooth operation of this pre-conscious mechanism is attended to, that the underlying body-mind split – in whatever idiosyncratic way it manifests in the client’s system – becomes more apparent. This split or battle between mind and body, reflection versus spontaneity tends to be experienced as an either-or, all-or-nothing battle around control. Within the split, surrender to the somatic processes and letting go into the body is equated with loss of control and regression (which mythologically corresponds to a descent into the underworld). Inbreath and outbreath are intimately linked to these movements of consciousness and the habitual conflicts which are structured into the client’s bodymind system.Depth of intra-psychic bodymind focus at the expense of interpersonal awareness
However, following in Reich’s footsteps, we can consider transference and countertransference not just as having somatic aspects or being reflected in right-brain-to-right-brain interactions, but engage in them as intersubjective bodymind processes. In this perspective, psychology and biology become inseparable polarities - differentiated, but mutually related: body, emotion, psyche and mind as fractal parts of a dynamic, integral whole in relationship.An integrative, broad-spectrum approach to the breath
Content of the Course
Format of the Course
Finding your own style within the spectrum of 21st-century psychotherapy
Creating an open, inviting therapeutic space
Creating an effective transformative therapeutic space
The doctor-friend polarity
The client’s conflict: habitual mode versus emergency
A broad-spectrum integration of approaches
The therapist’s habitual, wounded, fixed position
Shifting from therapeutic approaches to relational modalities
Transcending dualisms and binaries into paradox
The fractal self: a chain of nested matrices of parallel process
And when he sees his reflection, he’s fulfilled
Oh, man is opposed to fair play
He wants it all and he wants it his way.
Exeter: The Embodiment of Relational Stances, Spaces & Modalities (Weekend 2 of 3)
Rather than grafting the body onto established practice as one more eclectic technique, Nick and Michael have been working towards a non-dualistic embodied way of being and relating in the therapeutic relationship.
This series of CPD training events provides an ideal container for your continuing professional development, rooted in your own embodied process.
Calendar – Training CoursesMM2014-09-01T16:07:21+00:00
May
26
Sun
2019
May 26 @ 10:00 – May 27 @ 17:00
Sep
14
Sat
2019
Sep 14 @ 10:00 – Sep 15 @ 16:00
Sep
28
Sat
2019
Sep 28 @ 10:00 – 17:00
Dec
7
Sat
2019
Dec 7 @ 10:00 – 17:00
Jan
31
Fri
2020
Jan 31 @ 10:00 – 17:00
Feb
1
Sat
2020
Feb
8
Sat
2020
Feb 8 @ 10:00 – Feb 9 @ 16:00
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