Tuesday, April 19, 2011

The Nature Of The Ground of Being: Mystery



“A human being is part of a whole, called by us the Universe, a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty.”
          Albert Einstein
"...I and the Father are one... Before Abraham was, Iam."
          Jesus of Nazareth
Who is God ? I can think of no better answer than. He who is. Nothing is more appropriate to the eternity which God is. If you call God good, or great, or blessed, or wise, or anything else of this sort, it is included in these words, namely, He is. 
           St. Bernard
“The most beautiful thing we can experience is mystery”
          Albert Einstein
The highest to which man can attain is wonder; and if the prime phenomenon makes him wonder, let him be content;
nothing higher can it give him, and nothing further should he seek for behind it; here is the limit. 
           Goethe
He knows how we are formed, he remembers that we are dust. 'I' was woven together in the depths of the earth.
         Psalms 103:14, 139:15
“The divine Ground of all existence is a spiritual Absolute, ineffable in terms of discursive thought, but (in certain circumstances) susceptible of being directly experienced and realized by the human being. This Absolute is the God-without-form of Hindu and Christian mystical phraseology. The last end of man, the ultimate reason for human existence, is unitive knowledge of the divine Ground, the knowledge that can come only to those who are prepared to 'die to self and so make room, as it were, for God…”
“So far, then, as a fully adequate expression of the Perennial Philosophy is concerned, there exists a problem in semantics that is finally insoluble. The fact is one which must be steadily borne in mind by all who read its formulations. Only in this way shall we be able to understand even remotely what is being talked about…”
Huxley then goes on to end with;
“This means that discursive knowledge about the Ground is not merely, like all inferential knowledge, a thing at one remove, or even at several removes, from the reality of immediate acquaintance; it is and, because of the very nature of our language and our standard patterns of thought, it must be, paradoxical knowledge. Direct knowledge of the Ground cannot be had except by union, and union can be achieved only by the annihilation of the self-regarding ego, which is the barrier separating the 'thou' from the 'That.”
           Aldous Huxley
Foregoing self, the universe grows 'I'
           Sir Edwin Arnold
One of the greatest favors bestowed on the soul transiently in this life is to enable it to see so distinctly and to feel so profoundly that it cannot comprehend God at all. These souls are herein somewhat like the saints in heaven, where they who know Him most perfectly perceive most clearly that He is infinitely incom- prehensible; for those who have the less clear vision do not perceive so clearly as do these others how greatly He transcends their vision. 
          St. John of the Cross 
When I came out of the Godhead into multiplicity, then all things proclaimed, * There is a God' (the personal Creator). Now this cannot make me blessed, for hereby I realize myself as creature. But in the breaking through I am more than all creatures; I am neither God nor creature ; I am that which I was and shall re- main, now and for ever more. There I receive a thrust which carries me above all angels. By this thrust I become so rich that God is not sufficient for me, in so far as He is only God in his divine works. For in thus breaking through, I perceive what God and I are in common. There I am what I was. There I neither increase nor decrease. For there I am the immovable which moves all things. Here man has won again what he is eternally and ever shall be. Here God is received into the soul. 
          
           Eckhart
The Godhead gave all things up to God. The Godhead is poor, naked and empty as though it were not; it has not, wills not, wants not, works not, gets not. It is God who has the treasure and the bride in him, the Godhead is as void as though it were not. 
           Eckhart
O nobly born, the time has now come for thee to seek the Path. Thy breathing is about to cease. In the past thy teacher hath set thee face to face with the Clear Light; and now thou art about to experience it in its Reality in the Bardo state (the *intermediate state* immediately following death, in which the soul is judged or rather judges itself by choosing, in accord with the character formed during its life on earth, what sort of an after-life it shall have). In this Bardo state all things are like the cloudless sky, and the naked, immaculate Intellect is like unto a translucent void without circumference or centre. At this moment know thou thyself and abide in that state. I, too, at this time, am setting thee face to face.        
         The Tibetan Book Dead 
Thou must love God as not-God, not-Spirit, not-person, not- image, but as He is, a sheer, pure absolute One, sundered from all two-ness, and in whom we must eternally sink from nothing- ness to nothingness. 
           
          Eckhart 
The significance of Brahman is expressed by neti neti (not so, not so) ; for beyond this, that you say it is not so, there is nothing further. Its name, however, is 'the 
Reality of reality.' That is to say, the senses are real, and the Brahman is their Reality.
        
          Brihad Aranyaka Upanishad
The simple, absolute and immutable mysteries of divine Truth are hidden in the super-luminous darkness of that silence which revealeth in secret. For this darkness, though of deepest obscur- ity, is yet radiantly clear; and, though beyond touch and sight, it more than fills our unseeing minds with splendours of trans- cendent beauty. . . . 
We long exceedingly to dwell in this trans- lucent darkness and, through not seeing and not knowing, to see Him who is beyond both vision and knowledge d by the very fact of neither seeing Him nor knowing Him. For this is truly to see and to know and, through the abandonment of all things, to praise Him who is beyond and above all things. For this is not unlike the art of those who carve a life-like image from stone: removing from around it all that impedes clear vision of the latent form, revealing its hidden beauty solely by taking away. For it is, as I believe, more fitting to praise Him by taking away than by ascription; for we ascribe attributes to Him, when we start from universals and come down through the intermediate to the particulars. But here we take away all things from Him going up from particulars to universals, that we may know openly the unknowable, which is hidden in and under all things that may be known. And we behold that darkness beyond being, concealed under all natural light. 
         Dionysius the Areopagite 
Meanwhile, I beseech you by the eternal and imperishable truth, and by my soul, consider ; grasp the unheard-of. God and God- head are as distinct as heaven and earth. Heaven stands a thou- sand miles above the earth, and even so the Godhead is above God. God becomes and disbecomes. Whoever understands this preaching, I wish him well. But even if nobody had been here, I must still have preached this to the poor-box. 
           Eckhart 
There is a distinction and differentiation, according to our reason, between God and the Godhead, between action and rest. The fruitful nature of the Persons ever worketh in a living differentia- tion. But the simple Being of God, according to the nature thereof, is an eternal Rest of God and of all created things. 
           Ruysbroeck 
(In the Reality unitively known by the mystic), we can speak no more of Father, Son and Holy Spirit, nor of any creature, but only one Being, which is the very substance of the Divine Per- sons. There were we all one before our creation, for this is our super-essence. There the Godhead is in simple essence without activity. Ruysbroeck The holy light of faith is so pure that, compared with it, par- ticular lights are but impurities ; and even ideas ofthe saints, of the Blessed Virgin, and the sight of Jesus Christ in his humanity are impediments in the way of the sight of God in His purity. 
           J. J. Olier
Thou must love God as not-God, not-Spirit, not-person, not- image, but as He is, a sheer, pure absolute One, sundered from all two-ness, and in whom we must eternally sink from nothing- ness to nothingness. 
           Eckhart 
“Vocatus atque non vocatus, Deus aderit”
  (Called or uncalled, God is present.)
           
          Desiderius Erasmus
"Universal Spirit by Self-contemplation evolves Universal Substance. From this it produces cosmic creation as the expression of Itself as functioning in Space and Time. Then, from this initial movement, it proceeds to more highly specialised modes of Self-contemplation in a continually ascending scale, for the simple reason that Self-contemplation admits of no limits, and therefore each stage of Self-recognition cannot be other than the starting-point for a still more advanced mode of Self-contemplation, and so on ad infinitum." 
          Thomas Troward.
“Fundamentally not one thing exists”
       
         Huineng (The sixth Patriarch)
All matter is created out of some imperceptible substratum . . . nothingness, unimaginable and undetectable. But it is a particular form of nothingness out of which all matter is created. 
         Paul Dirac
The spirit of the valley never dies.
It is called the mystical female.
The door of the mystical female is the root of heaven and earth.
It seems to be continuously within us.
Use it, and it will never fail.
     Tao Te Ching: Chapter 6
  Translated by Gia-Fu Feng & Jane English
Man is not the body. The heart, the spirit, is man.
And this spirit is an entire star, out of which,
he is built. If therefore a man is perfect in his
heart, nothing in the whole light of nature is hidden from him.
   
         Paracelsus
“We work in the dark, We do what we can, We give what we have, Our doubt is our passion, And our passion is our task, The rest is the madness of art”
          Henry James
"And so, for the first time in my life perhaps, I took the lamp and, leaving the zone of everyday occupations and relationships where everything seemed clear, I went down into my inmost self to the deepest abyss whence I feel dimly that my power of action emanates. But as I moved further and further away from the conventional certainties by which social life is superficially illuminated, I became aware that I was losing contact with myself. At each step of the descent a new person was disclosed within me of whose name I was no longer sure, and who no longer obeyed me. And when I had to stop my exploration because the path faded from beneath my steps, I found a bottomless abyss at my feet, and out of it came — arising I know not from where — the current which I dare to call my life”
         Tielhard De chardin
“When form matter and energy are present, but not yet separate we call this separate… if one looks there is nothing to see, if one listens there is nothing to hear…”
         I Ching “Chen”
The purpose of all words is to illustrate the meaning of an object. When they are heard, they should enable the hearer to understand this meaning, and this according to the four categories of sub-stance, of activity, of quality and of relationship. For example, cow and horse belong to the category of substance. He cooks or he prays belongs to the category of activity. White and black belong to the category of quality. Having money orpossessing cows belongs to the category of relationship. Now there is no class of substance to which the Brahman belongs, no common genus. It cannot therefore be denoted by words which, like 'being' in the ordinary sense, signify a category of things. Nor can it be denoted by  quality, for it is without qualities; nor yet by activity, because it is without activity 'at rest, without parts or activity,' according to the Scriptures. Neither can it be denoted by relationship, for it is 'without a second' and is not the object of anything but its own self. Therefore it cannot be defined by word or idea; as the Scripture says, it is the ‘One before whom words recoil’. 
           
           Shankara
He who thinks that God is not comprehended, by him God is comprehended; but he who thinks that God is comprehended knows him not. God is unknown to those who know him, and is known to those who do not know him at all.
          The Upanishads

Monday, April 18, 2011

In an evolutionary context, the goal of the spiritual life is not peace; it’s perpetual development. It’s about the ecstasy that compels us to create the future. And it’s not a future that’s going to unfold by itself, it’s a future that we must create through direct, conscious, intentional engagement with the life-process itself.
                                                                     ~Andrew Cohen

The Call To Soul


Sweet Darkness:
When your eyes are tired
the world is tired also.
When your vision has gone
no part of the world can find you.
Time to go into the dark
where the night has eyes
to recognize its own.
There you can be sure
you are not beyond love.
The dark will be your womb
tonight.
The night will give you a horizon
further than you can see.
You must learn one thing:
the world was made to be free in.
Give up all the other worlds
except the one to which you belong.
Sometimes it takes darkness and the sweet
confinement of your aloneness
to learn
anything or anyone
that does not bring you alive
is too small for you.

~ David Whyte ~







Poem: from "The House of Belonging" by David Whyte
Photo: 'Night Rose' taken from "Yogamodern.com"

Relational Needs and Psychotherapy

Relational Needs of the Therapist:
Countertransference, Clinical Work and Supervision.
Benefits and Disruptions in Psychotherapy.


by A. Lindsay Stewart, M.S.W, R.S.W.

The concept of relational needs has for some time been accepted as a useful clinical construct in guiding treatment interventions in psychotherapy. (Erskine 1998). Relational needs are different from the hierarchy of needs as defined by Maslow (1970) which relate to survival and physical safety. Relational needs emerge out of our social connectedness, and help sustain and nurture our emotional attachments to others. (Erskine, Moursund,Trautmann 1999)
Relational needs remain through the life cycle, although the intensity of certain needs may change as we mature. When these needs are not met, we experience psychological distress. If there is a chronic failure to get these needs met we are likely to experience disturbances in mood, thought, body and behaviour – in other words, the type of symptoms that cause people to seek psychotherapy.
The eight primary relational needs are: 
1. Need for security in relationship.
2. Need to be validated and affirmed as significant.
3. Need for Acceptance by a stable, dependable and protective other.
4. Need for mutuality or confirmation of personal experience.
5. Need for self definition.
6. Need to make an impact on the other.
7. Need to have the other person initiate.
8. Need to express love.
When we think of relational needs, most often we are considering the relational needs of our clients. That is how it should be if we are doing our jobs properly. However, we therapists are human and have the same relational needs as our clients. For most of us, there are times when our own relational needs do not get met, or when the urgency of unmet needs increases due to stress or losses in our personal life.
All of us know of colleagues who have crossed boundaries and used clients to fulfill unmet relational needs. Most of us will know of some blatant examples of this where the experience has been devastating for clients and they have been re-traumatized. Again, their own needs have been missed by a trusted other and they feel used and betrayed. The experience is often devastating for the therapist as well, in terms of guilt, shame and loss of professional reputation. The examples of gross professional misconduct stand out for us and the boundary violation is really clear. There are many other ways for the therapist's relational needs to get tangled up in the therapeutic relationship through dynamics that are more subtle, less easy to label and often out of conscious awareness.
As therapists, it is our responsibility to be aware of how our relational needs may be expressed overtly or covertly in the work with our clients. This is one reason it is important to do our own therapeutic work and get regular supervision throughout our careers so we have more awareness of how we may be using our clients to meet our own emotional needs. This is an aspect of countertransference that is often overlooked in supervision.
It is inevitable that in a relationally focused therapy, our own needs will enter into the equation. In a therapy of Inquiry, Involvement and Attunement , “Involvement” requires that we bring our humanness to the therapy, and that includes our needs. In examining the ways in which our own needs might be met through the relationships with clients, I hope to convey this is not an issue that can be neatly divided into right or wrong. There will be a full spectrum of consequences to the client ranging from being powerfully affirming and validating to the client, to neutral, to a clearly destructive impact.
Being attuned to our own relational needs within the therapy relationship can also be diagnostic - being aware of the ways clients try to meet our needs, or fail to be sensitive to our needs can tell us a lot about their history, the defensive systems in place, and how they relate to significant others in their lives. As with many aspects of doing psychotherapy, bringing the interface between our own needs and those of our clients into conscious awareness is the best strategy to avoid doing harm to our clients.
At this point, I would like to note the distinction between current relational needs and archaic relational needs. Current relational needs are those needs which can realistically and appropriately be met through our adult relationships. Archaic needs relate to unmet relational needs from earlier developmental stages. While it is possible to find relief from the symptoms of unmet archaic relational needs (e.g. profound feelings of emotional emptiness, confused sense of self, perceived powerlessness or crippling fears of abandonment) it is not possible as adults to fully meet those needs since the developmental window of opportunity has long since passed. We can respond to those needs by recognizing, empathizing, and validating them and helping our clients ( or ourselves) find ways to manage the pain and relinquish defenses which prevent current relational needs being met. We can also promote the emotional growth of our clients through many other different avenues, such as treating developmental fixations within the child ego state or mitigating the impact of destructive introjects.
Each of the eight relational needs will be discussed in terms of examples and implications of the therapists' needs being a dynamic part of the therapeutic relationship.
   
   1. Need for security: having our physical and emotional vulnerabilities protected. (For a relationship to be secure, it must engender a sense of being protected and of safety to be open and vulnerable without ridicule or shame.)
A situation where a therapist prolongs dependency of a client longer than necessary is one way a client might inappropriately be used to meet a current need such as financial security. If dependency is prolonged because the quality of the relationship with the client fulfills an archaic need of the therapist, then this would also be inappropriate and exploitive of the client.
If a therapist brings his/her archaic needs for security into session, then there's a likelihood he/she will communicate in covert ways messages such as “I need to be taken care of”, or “I'm overwhelmed by your needs.”
For example, a therapist disclosed the presence of the sad and lonely little boy within himself to a client who then became obsessed with wanting to nurture and heal the therapist's wounded child. Attempts by the therapist to redirect attention to the clients unmet childhood needs fueled an escalation of the client's obsession with the therapist's wounded child. The therapist was unable to resist the outpouring of nurturance and slipped deeper into his child ego state.
The outcome was that therapy had to be terminated, and even after termination the client made calls and wrote letters attempting to heal and nurture the wounded therapist. In this example, the therapist thought that openly disclosing something about his unmet needs might fulfill the need of mutuality of experience for the client. Because that wound was still very open and raw for the therapist it engendered an intense caretaking response from the client, which the child ego state of the therapist was unable to resist.
On a personal level, I used to experience a sense of abandonment when clients terminated prematurely, cancelled sessions, or even came late for sessions. Resolving my own abandonment issues and a pervasive script belief of “I'm inadequate” has helped me be non reactive to perceptions of abandonment, leaving me able to focus fully on the psychodynamics at play with the client.
The therapist's experience of feeling abandonment or “I'm not OK” in relation to clients seems to come up regularly in supervision. It is difficult to provide the secure base our clients need in order to let go and be vulnerable themselves if we aren't able to contain and then process our own insecurities away from the session. In other words, bringing our emotional fragility into session is not generally therapeutic. This doesn't mean that you can't be emotionally honest or vulnerable with clients but bringing our unmet archaic relational needs for security into the session can evoke a role reversal.
In situations where a client is angry, threatening or overtly hostile towards us our sense of security is naturally affected. If we feel physically or emotionally unsafe, then our need for security is not being met . Unless clear boundaries are established and the threat removed we are limited and compromised in our effectiveness. For example, a client once came and sat beside me and started rubbing my knee and suggesting sex. Clear boundaries were established around this behaviour in order for me to feel safe in continuing to work with this client, and for the client to feel secure that I would not replicate his previous sexual abuse. The incident also provided weeks of material to work with in therapy exploring the meaning of this ‘testing' behaviour, eventually revealing his unconscious strategy to make me reject him and confirm his underlying script belief: “I will be abandoned”.

      2. Need to be validated and affirmed as significant: Confirmation that affect, fantasy and construction of meaning are significant. (This is the need to be appreciated, cared for and to be respected not only for what you can do, but for who you are. It is the need to be recognized and understood by others.)
In an in-depth psychotherapy clients will project onto the therapist their unconscious transferential life story, therefore, it's not surprising that at times we might feel our clients don't see us, either in our therapeutic capacity or as real people. This can leave us as therapists feeling unappreciated or used which can become difficult to deal with when doing long term work. This is particularly true with those clients who, because of their characterological issues, may not have the capacity to have any empathy for us, or see us as anything other than a filling station for their need to be mirrored. If we are needing or expecting to be validated and the client fails to validate us, there is the risk of us being resentful and feeling wounded when it doesn't happen. If we are not conscious of our own process around this, there is the risk of retaliating in passive ways such as withdrawing emotionally.
Having a strong need for validation from our clients can stimulate caretaking from adaptive clients who try to meet our needs and thus win our affection or be special to us. If we have a blind spot in this area, we are reinforcing an old pattern of “other people's needs are more important than mine” for the client, perhaps missing the issues surrounding conditional acceptance they have not yet dealt with. In addition, a strong need to be idealized may lead the therapist to set themselves up as “the expert” which can lead to misattunement to the client's rhythm, developmental level, cognitive style and affective processes. While being in the role of expert might fulfill the client's need for the presence of a powerful, protective other, leading to an idealizing transference, (Erskine, Moursund, Trautmann 1999) it can work against the need for self definition. Self definition demands careful introspection which can be hindered by the introjection of an idealized other. Idealization of the therapist by the client is not uncommon and is an important dynamic to work through. If the therapist colludes with and reinforces being idealized to meet their own needs, the scope of therapy becomes limited and compromised. The therapist needs to keep in mind that idealization by the client is not about the therapist, but about the clients need for intrapsychic protection.
In a similar vein, the need to feel validated can influence the therapist's response to gifts offered by clients. It can be important to graciously accept gifts from clients, within the guidelines of your professional body, from the perspective of the client's need to express love. However, a strong need to feel loved and appreciated may lead to the covert encouragement of gift giving to the therapist and the neglect of inquiry exploring the psychological significance of the gift.
We can get powerful validation from our clients in many different ways. We see the changes people make in their lives; maybe they are less self loathing, maybe they are taking risks that were unthinkable before. Some of the most powerful validation I've received as a therapist has come from things clients have said. For example, a client once said to me “ Of all the people in my life who might die, only my mother's death would affect me more than yours” - which was a very sweet (and a bit sad), but was certainly a validation of the work we'd done and met my need to make an impact.
    
  3. Need for acceptance by a stable, dependable and protective other: Encouragement, information and support that helps create safety and protection from one's own exaggerations, escalations, and intrapsychic conflicts. (This relates to the need to be able to look up to and rely on parents, teachers, elders, and mentors to gain protection, encouragement, and information from them.)
If our archaic needs are brought into session we may indeed look to our client to provide acceptance and re-assurance. I am reminded of a therapist in training who was awed by a client who was powerful and wealthy, and craved acceptance from the client. There was a sense for the therapist of wanting to bask in the aura of the client, which interfered with her ability to address and work with the narcissistic defenses the client presented. The therapist struggled with feeling inadequate and one down in comparison to the client. In a classic role reversal, the therapist craved acceptance from the client to soothe her own longings for an “ideal” other who was stable and dependable.
This dynamic might be called an idealizing counter transference which could develop for the therapist while working with a client who is perceived to be one up in terms power, status, talent, wealth or some other factor. These feelings need to be dealt with in the therapist's own supervision or therapy since they will interfere with effective attunement to the client's underlying vulnerabilities.
There are certain circumstances where it might be therapeutic for the therapist to disclose feelings of idealization, in the form of admiration of a client. For example, if the therapist is responding to the client's need for validation and affirmation, or if the client has difficulty acknowledging and valuing their own areas of real competency and power. It might also be useful feedback for a client when they have little insight into the positive impact they have on others around them, or the positive impression they make.
      
      4. Need for mutuality or confirmation of personal experience: (This is the need to be in the presence of someone who is similar to you – someone who understands because he or she has been there too. This person can understand your phenomenological experience without explanation.)
Sometimes we will have a client with whom we have an experience in common, perhaps who has an experience that nobody else in our life can relate to. There may be a parallel process as we treat someone who is going through something we are also struggling with. For example, one of my clients was dealing with her mother's failing health at the same time my own mother was in decline. Just a few words now and then about my feelings of sadness, loss and helplessness regarding my own mother conveyed an understanding of what my client was going through and provided validation of her experience.
In responding to any mutual experiences with a client, we need to stay attuned to what the client's relational needs are at that particular time. They may be at a point in their relationship with us when they don't want to know anything about our inner world. Also, we can never assume that because a client has had a similar experience to us they will have had the same response to that experience. For example, as a gay therapist working with a gay client, I would never assume my clients internal experience of being a gay person in this world would overlap my own. I must patiently and conscientiously inquire again and again into my client's phenomenology in order to understand the world through his/her eyes.
In a negative way, therapists may talk too much about their own personal experiences and unconsciously look to the client to satisfy their need for mutuality. The decision to reveal aspects of the therapist's feelings and experiences must be based on what the client's needs are in terms of knowing about those shared experiences. Disclosing a little bit and observing the client's response will quickly help us gauge whether it is a therapeutic miss or an opportunity to strengthen the relationship.
      
      5. Need for self-definition: acknowledgment and acceptance of one's own uniqueness. (This need is in some ways the inverse of the need for mutuality. It relates to a need to have the other person recognize, accept and respect our uniqueness.)
Clients teach us all the time about aspects of ourselves, of alternate values systems and of different ways of being in the world. In this way, they contribute to and enhance our developing sense of self. I know, personally, that listening to my client's stories over the years has helped me mature and develop a clearer sense of purpose and meaning in my life. I look at this as a byproduct of therapeutic involvement that benefits the therapist.
One therapeutic outcome we hope for our clients is a stronger sense of self definition in their relationships. By this, I mean the client having better awareness of their own inner thoughts, feelings, hopes, fears, physical sensations and so on while relating to others. If the therapist has a strong sense of self in this way it can be a very positive force to bring into the therapy process. I see it as part of involvement – in order to share clear honest information when you process “I – thou” relationship issues, you need to know what your own thoughts, feelings and reactions are and be able to communicate them clearly.
Self definition in therapy for both therapist and client can be achieved through such things as therapeutic contracts, and an invitation by the therapist for the client to disagree with them. The therapist's clear sense of self is an important tool as we assist clients in dealing with their sometimes distorted views of us and the world, and helps us be clearer about our own boundaries and limits. Role modeling can be a potent tool when clients see us able to connect easily with our own inner experience and share those experiences in a clear and responsible way.
Avoiding expressing self definition can lead to confluence in relationships with clients where we don't assert our differentness from them (Perls, Hefferline, Goodman 1951). Asserting differences is important in transactions such as confronting a client's script bound belief system or self-destructive patterns of thinking or behaving.
Some other aspects of the therapists need for self definition which may hinder therapy include giving inappropriate or premature advice based on the therapist's world view, or being rigidly tied to a particular theoretical viewpoint or approach. Similarly, a therapist's unconscious need to self define may cause them to be overly confronting or oppositional with clients leading to failures in empathic attunement.
   
   6. Need to make an impact on the other: influencing and effecting a change. (This relates to the need to experience some potency in affecting or influencing another person in some way. That may be to influence their way of thinking, change a behaviour, or to elicit an emotional reaction from the other.)
We want to make an impact, and it feels good and is validating to us if we can make an impact. To need to make an impact can lead to therapeutic errors such as trying too hard and pushing our agenda, or trying to connect at a level of intimacy the client is not yet ready to tolerate. In other words, we may miss the current relational needs of our clients by becoming too focused on change rather than inquiring and connecting .
It is common for less experienced therapists to be discouraged and feel inadequate because a client seems stuck and not changing. This relates sometimes to unrealistic expectations of change, but can also relate to the therapist's need to make an impact not being met. It is important to have the capacity to tolerate the feeling that we are not having an impact (often for a very long time) and be okay with it, and accept the fact this relational need may never be met at all by some clients.
Clients may leave therapy without acknowledging or being aware of the impact we have had on them until much later. I am always touched, and often surprised, when someone contacts me several years after they have finished therapy and tells me how significant the work was to them.
      
       7. To have the other person initiate: (The need to have the other person reach out and initiate contact. Any relationship where we always have to take the first step, always initiate, always be the one to approach will eventually become frustrating and dissatisfying.)
If we are unable to initiate interpersonal contact, if we aren't able to take the risk to reach out and connect in a deep emotional way then we aren't ready to practice a relational therapy.
It is important to be aware of the dynamics of initiating since sometimes it is clinically astute to wait until the client initiates reaching out to us. This is particularly important when the client needs the safety of having total control over how, when, and where they make contact and deepen the intimacy of their relationship with us. This is an area where clinical judgment comes into play in terms of when and how the therapist should initiate, and how much should be left to the client. If we need the client to initiate because of our own issues, whether that be fear of rejection, fear of intruding into the clients psyche, theoretical orientation or some other reason, our ability to work deeply with clients can be seriously limited.
The presence of the therapist's need to have the other initiate might be felt as a longing for the client to reach out to them, and a disappointment when they don't. For example, a colleague remarked on his longing for certain ex-clients or supervisees to stay in touch, perhaps just with a Christmas card. On a personal level, when I return from vacation and a client doesn't ask “how are you?” or “how was your holiday?” I'm aware of a mild disappointment. In saying this, I'm not suggesting the client should initiate, just that therapists be mindful of their own need in this regard and not make it an expectation of clients or withdraw when it's not met.

     8. Need to express love: (We all have the desire to express love and caring towards another, and to have this accepted and valued by the other. Love may be expressed in many ways such as gratitude, giving affection, gift giving, doing something for the other).
Here is an opportunity to role model for clients how to appropriately express caring and the capacity to be loving. It is also an expression of our involvement and willingness to be impacted by our clients.
The therapist's expression of affection, caring or of being loving can be a potent validation and antidote to feelings of worthlessness and self loathing in clients. This can be a healing and corrective emotional experience for clients at a point in therapy where there is trust and potency invested in the therapist.
Timing, attunement and therapeutic judgment all come into play in expressing these sentiments. When your heart opens as you witness the vulnerability and despair of the hurt child in your client, showing this openly may be threatening or overwhelming – it may be premature if your client is not ready to receive it. The expression of caring needs to be titrated and delivered in a way that is fully attuned to the capacity of the client to receive and assimilate these feelings. In this way, expressing love is no different than any other form of self disclosure on the part of the therapist – attunement to the client's need is the first priority.
The therapist might suppress expressing caring or affection for a variety of reasons such as fear it might be misinterpreted as seduction or an invitation to stay dependent. Actions can speak louder than words sometimes, so expressing love through our dependability, presence and concern is often enough. For other clients, the caring and communicative hug at the end of a significant piece of work will be more meaningful.
On the negative side, unmet needs to express love can lead to the therapist misinterpreting or reacting inappropriately to the client's transference feelings, possibly adding a romantic or erotic undertone to the relationship. These dynamics need to be addressed in the therapist's own supervision or therapy.

Conclusion:
The issue of the therapist's relational needs being met through the psychotherapeutic process has not been widely addressed in the literature. We need to provide the information, permission and constructs necessary to support therapists in achieving full awareness of their own relational needs within the context of the therapeutic relationship.
Taking this issue “out of the closet” in individual or group supervision can be beneficial both in addressing feelings such as confusion and shame experienced by the therapist and gaining clarity on appropriate boundaries. This would be especially important for therapists with the script belief of “I don't need” where there may be significant denial of their relational needs being part of the intersubjective field with their client. Sharing, in supervision or with our own therapist, the ways we get our relational needs met through our work with clients helps normalize the existence of this dynamic and support the positive aspects of it. Transparency with colleagues creates the opportunity for feedback if the therapist's needs are being met inappropriately through their clients. This helps identify blind spots, confronts denial, and works towards protecting our clients from the potentially destructive aspects that can occur. If an error has been made it can usually be repaired if acknowledged, owned and worked through with the client, often strengthening the relationship in the process (Guistolise 1997).
Through heightened awareness of how we get our own relational needs met, we become more conscious and consistent in attuning to our own process. This enhances our clarity around appropriate boundaries and clarity in how we need to be with the client to create optimal conditions for their emotional growth.
"I am grateful to Dr. Richard Erskine for his encouragement, ideas and editorial skills which were invaluable in the preparation of this article. I would also like to acknowledge the contributions of the Vancouver Integrative Psychotherapy community whose ideas and feedback I also incorporated."


References:
ERSKINE, R.G. (1998). Therapuetic response to relational needs. International Journal of Psychotherapy Vol 3 #3 pp.234-244
ERSKINE, R.G., MOURSUND, J.P., TRAUTMANN, L.R. (1999) Beyond Empathy: A therapy of contact in relationship. Philadelphia:Brunner/Mazel
GUISTOLISE,P. (1997). Failures in the therapeutic relationship: Inevitable and necessary? Transactional Analysis Journal, 4, 282-288
PERLS, F.S., HEFFERLINE. R.F., GOODMAN, P. (1951) Gestalt Therapy: Excitement and growth in the human personality. New York:Crown Publishers
MASLOW, A. (1970) Motivation and Personality Rev. Ed. NewYork:Harper & Row



*Excerpted from The International integrative Psychotherapy Association, April 18th 2011. 

Monday, April 11, 2011

The Four Foundations of Mindfulness - The Satipatthana Sutta


The Satipatthana Sutta
The Four Foundations of Mindfulness

In this time of global metamorphosis and unsurpassed intercultural communication many people in the western world are becoming interested in Mindfulness. A practice for thousands of years in the East it has been the major premise of all the Great Wisdom Traditions and religions.  Today, particularly in the realms of psychology and medicine people are becoming interested in the effects that mindfulness has on our everyday life. This ‘Vipassana’ or 'true vision of reality' is a means by which we may achieve liberation from the habitual thoughts and emotions which dominate our everyday life and which ultimately separate us from the moment to moment experience of reality. From a Theravada Buddhist perspective I will explore the “Four Foundations of Mindfulness” as one means in which we may achieve this direct experience of life.
The essence of meditation, these foundations are four kinds of ‘mental objects’ which you can focus your attention on. Just as we must build our houses on rock in order to withstand the storms of life, we should anchor our sense of self in the same foundations of reality. Practicing Vipassana simply means you give the mind a job to work on. That’s all you need to do in order to lay the foundation for a more mindful union with life. In the words of the Buddha; 

“This the only way for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nirvana, namely, the four foundations of mindfulness”
These four objects are: 1) body; 2) feeling; 3) consciousness; and 4) mental objects. Only when these four phenomena are known in the eternal moment, they can they be used as objects of mindfulness. Cultivating this practice in order to overcome the habitual thought patterns of our mind or ‘Ego” is the aim of mindfulness practice. In one sense it is a process of replacing our modern addiction of doing with being. In Buddhism it is said that when you develop mindfulness based on these foundations, the mysterious quality of wisdom will arise. It is this wisdom which will lead you onto the path of awakening or “Nirvana” - a complete freedom from suffering. 
These four foundations are present in our everyday experience already. They are not abstract concepts. We all have body’s, feelings, thoughts, emotions and physical sensations.

For the first foundation of mindfulness we observe body-objects. (Kaya) It helps to be specific and focus upon movement and posture. Some objects to observe are: 
1) The rising and falling motions of the breath; 
2) The motion of the feet during walking meditation; 
3) Posture - the sitting posture; the standing posture or the lying down posture, and
4) Touch-points - where your body comes into contact with the external world.
During practice you should maintain a clear comprehension of all activities, we observe ‘the body in the body’ and attempt to remain attentive and receptive to the movement itself without allowing the ‘delusion’ of analysis to take over.
The second foundation is Sensation or feeling (Vedana). We observe unpleasant, pleasant, or neutral feeling, whether it arises from body or mind. Not letting our usual habit of definition interfere we simply notice the feeling without naming it. For example if you feel a tightness in your shoulders or a fuzziness in your chest, if you notice the feeling of warm air on the tips of your nostrils as you breathe out, or conversely if you feel the cold air passing on the inward breath. Freeing the sensation from intellectual naming, it is left to reveal itself for what it is. 
The third foundation is Consciousness or Mind States (Cittā). The true spirit of inquiry is nurtured to the extent that we understand that thinking itself is a creation of consciousness. To be able to witness the natural wanderings of our ‘monkey mind’ and allow our thoughts the freedom to be present. In this way when the mind wanders, that wandering mind itself becomes an object for mindfulness. 
The fourth foundation of mindfulness is known as Dhamma or the teachings of the Buddha himself and it is the largest group containing many kinds of objects of focus. For those starting out in Mindfulness practice it would be best to first focus upon the emotional and sense aspects of this foundation as the other parts require a deeper understanding of the Buddhas teachings and thus take more time to become familiar with. Again, it is the curious attitude of inquiry into that which arises which is seminal. In this practice you give each object the ultimate freedom to be exactly the way it is in your experience. We own and take responsibility for our current psychological state by knowing that this emotion is what is occurring within in this moment. Helpful ways to own one’s feeling may be to recite affirmations such as. “I am feeling sad but I am not my sadness.” Not resisting or judging what is, we observe;

The Five Hindrances: 
  1. Anger 
  2. Sensual desire
  3. Doubt 
  4. Sloth or boredom
  5. Restlessness-worry
The Five Senses: 
  1. Sights, 
  2. Sounds, 
  3. Smells, 
  4. Tastes and 
  5. Touches.
The Five Aggregates of Clinging, or five phenomena we falsely regard as Self; 
  1. Form, 
  2. Feelings (pleasant, unpleasant or neutral), 
  3. Perception, 
  4. Mental formations, and 
  5. Consciousness. 
The Seven Factors of Enlightenment; 
  1. Mindfulness (sati) i.e. to be aware and mindful in all activities and movements both physical and mental. 
  2. Investigation. 
  3. Energy or effort (viriya). 
  4. Joy or rapture (pīti). 
  5. Relaxation or tranquility (passaddhi) of both body and mind. 
  6. Concentration (samādhi) a calm, one-pointed state of concentration of mind. 
  7. Equanimity (upekkha), to be able to face life in all its vicissitudes with calm of mind and tranquility, without disturbance.
The Four Noble Truths 
  1. Life is Suffering (Dukkha or impermanence)
  2. The origin of suffering is (clinging or attachment), 
  3. There is cessation of suffering (awakening), and 
  4. There is a path leading to the cessation of suffering: 
“The Eightfold Path”
  • Mindful View, 
  • Mindful Intention, 
  • Mindful Speech,  
  • Mindful Action, 
  • Mindful Livelihood, 
  • Mindful Effort, 
  • Mindfulness itself,
  • Mindful Concentration. 
Each foundation is to be practiced internally through time dedicated to self inquiry as well as externally in our everyday lives. Mindfulness is a tool which can be practiced through any activity whether that be meditation, sport, washing the dishes, conversing with loved ones or strangers, in psychotherapy or even photocopying!  Through practicing each foundation we notice the transient nature of all that arises and passes away, “we let that which comes come and that which goes go, and reside in that which neither comes nor goes”.  While it is important to remain focused upon the object of inquiry it is equally important to allow your experience to be the way it is without clinging to or identifying with impermanent aspects of your reality - (even the idea of mindfulness practice itself!) Remember the Four Foundations of Mindfulness is only one link in the nexus of interconnected paths which lead through the mysterious forest of life unto the ultimate ground of Being. 

REFERENCES 
  1. L. Shapiro, Shauna & Carlson E Linda. “The Art and Science of Mindfulness, Integrating Mindfulness Into Psychology and the Helping Professions” - 2008. 
  2. http://www.aimwell.org/ Accessed on 11.4.2011. “Association for Insight Meditation”
  3. http://www.beyondthenet.net/dhamma/dh_main22.htm. Accessed on 5.4.2011. 
  4. http://www.wrdz.com/the-four-foundations-of-mindfulness - “The Four Foundations of Mindfulness” A Dhamma Talk by Ven. Sopako Bodhi Bhikkhu. Accessed on the 18.3.11
  5. http://www.accesstoinsight.org/lib/authors/nyanasatta/wheel019.html - The Foundations of Mindfulness. Satipatthana Sutta translated by Nyanasatta Thera. Accessed on the 10.4.11