1 An Overview of the HEP Tradition Prepared by Jim McNamara and Caroline Mardon, March 2008, in response a request from the Alliance of Psychotherapy Training Institutes (APTI) for each member institution to give input re developing a common curriculum for psychotherapy training Edited Version History The Living Institute Existential-Integrative Psychotherapy Diploma (LIEIPD) is a training in the Holistic Experiential Process Method (HEP). HEP has been developing as a specific tradition since the 1970’s, but draws on psychological traditions going back to the early part of the century, philosophical traditions from the last 200 years and spiritual traditions from the last two millennia in both Western and Eastern culture. HEP draws on humanistic, existential, phenomenological, transpersonal, psychodynamic, archetypal and somatic depth psychologies, as well as the new sciences of holism, chaos theory and selforganizing systems theory. HEP is a twenty-first century, embodied, psychodynamic psychology that locates itself in a cultural, ecological and cosmological context. With its roots in the nineteenth century romantic existential tradition and twentieth century humanistic depth psychologies, HEP is also participating in the current re-emergence of spiritual models that draw on ancient cosmologies, from both eastern and western mystical traditions, where nature is seen to embody patterns of integration that link the part with the whole, so that everything is understood to be interconnected. This includes a complex understanding of the ‘norm of nature’ and the ‘healing power of nature’ as expressed in Naturphilosophie, homeopathy and naturopathy. It also includes a focus on Thomas Berry’s geocentric theology, with its implicit ecopsychological and ecospiritual approach to the study of earth stewardship, and its account of the interrelationship of spirituality, ecology and health. HEP also draws on the 19th century Romantic and late 20th century postmodern traditions in philosophy and culture, 20th century modernist art and literature, and also on continental philosophy as a way of understanding human relationship and the place of individuality in culture and cosmos. The Humanistic-Existential-Phenomenological tradition, which HEP considers itself to be primarily a part of in the broadest sense, has been a part of Western psychology and psychotherapy for a long time, most prominently since World War II, in the form of humanistic and existential psychology, which have been mainly mediated via the Association for Humanistic Psychology (AHP) and the Journal of Humanistic Psychology (JHP). The AHP was formed in 1961 under the sponsorship of Brandeis University. Maslow, May and Rogers were important early theoreticians. The first international conference on humanistic psychology was held in Old Saybrook, Connecticut in 1964. Attendees included Allport, Bugental, Buhler, Murphy and Murray. Moustakos had been a colleague 2 of Maslow’s in the ‘50’s as humanism began to formulate as a force in psychology. Humanistic psychology became known as “the Third Force” in psychology to distinguish it from psychoanalysis and behaviourism. Although this development was primarily taking place in North America, European and world wide professional organizations for Humanistic Psychology soon developed. Later, the Association for Transpersonal Psychology split off from AHP, and transpersonal psychology has become a tradition in its own right, with a journal and training institutions Through the ‘30’s to the ‘50’s, in both Europe and America, a number of philosopher-psychiatrists and psychologists attempted to incorporate ideas from existential and phenomenological philosophy into their work. The philosophical works of Kierkegaard (1813-1855), Husserl (1859-1938) and Heidegger (18841976) are considered fundamental in this philosophical background. Kierkegaard’s questions, “What is the point of a person’s life?” and “What is the purpose of human events?” are basic to the Humanistic-ExistentialPhenomenological tradition, although his Christian orientation in attempting to answer them has been rejected. Husserl is responsible for establishing the ‘phenomenological method’ of conducting enquiries into the human condition by enquiring in terms that are defined by, and arise out of, being human, with particular focus on the unique individuality of each person. Heidegger brings a transpersonal theme into his quest for authentic existence (Ek-sistenz) in the context of simply “being here” (Dasein) through caring for the “things-that-are.” Hegel’s (1770-1831) dialectic model of complex holism in human experience and history also contributed to the existential idea of individual and cultural evolution as being mediated by the active dynamic between conflictual yet complementary polarities. Throughout the ‘40’s and ‘50’s, in both America and Europe, the existentialphenomenological theme took root in the fertile soil of a burgeoning field of reaction against the fascistic right wing political agenda that culminated in the horrors of World War II. The ground for this in America had been prepared by William James (and others) from around the turn of the century, through his psychology modelled on empirical observation of individual experience, oriented toward action in the world. The somewhat abstract, discursive, dispassionate aspect of psychoanalysis was unable to integrate the experiential embodiment theme inherent in the existential tradition, especially the work of Heidegger. The elaborate metamodelling, and somewhat rigid theoretical construction, of psychoanalysis also mitigated against a full phenomenological focus on individualism and embodied emergent experience as the basic data of psychotherapeutic process. It was not until the explosion onto the psychology scene in America of the so called “Third Force” of Humanistic psychology in the late ‘50’s and ‘60’s that the experiential approach to psychotherapy began to be developed, and various therapeutic models emerged that permitted a practical, methodological, technique-oriented 3 incorporation of existential and phenomenological principles. These models included for the first time in the history of psychotherapy, a complexly elaborated operative focus on bodily experience and emerging self awareness as defining themes in therapeutic technique, extending in fundamental ways the already existing focus on these themes in the psychoanalytic tradition. The Humanistic-Existential-Phenomenological tradition has passed from elaboration of psychoanalysis by philosopher-psychiatrist into a diverse and eclectic range of therapies. Many modalities that are not part of this tradition share similar goals and therapeutic attitudes. The person/client-centred attitude of Rogers, for example, is especially widespread, not only in psychotherapy but also in education. Jungian psychologists Brookes and Mindel draw significantly on phenomenology, as do archetypal psychologists such as Sardello, whose Institute for the Humanities in Dallas, Texas is concerned with not just the psyche, but with how people actually live their lives. Gendlin, one of Rogers’ original collaborators, has integrated themes from Heidegger’s existential philosophy with client-centred therapy utilizing a technique he calls “focusing” to reveal an individual’s embodied felt sense of self. Existential psychotherapy continues, mediated by such people as Schnieder (a guest faculty of the Living Institute and presenter at the Human Dimension of Psychotherapy conference sponsored by the Living Institute), Bugental, van Deuzen, Spinelli and others. Grof’s holotropic breathwork is now internationally taught and standards are maintained by the Association for Holotopic Breathwork International. The International Primal Association supports the practice of primal therapy as regressive emotional work (including back to birth and intrauterine life) with the APPPAH (Association for Pre and Perinatal Psychology and Health) carrying the general theme of the importance of gestational and birth history in determining subsequent healthy functioning. Gestalt centres throughout the world teach Gestalt methodology to psychotherapists, educators and organizational developers. Encounter groups have moved from the intensive immersion style to be integrated into ongoing, long-term therapeutic models, along with other techniques. Lowen’s bioenergetics and Pierrakos’ core energetics continue as viable practices. Dusquesne University psychology department for twenty-five years has extensively researched and taught phenomenological psychology, which they have published as the “Duquesne Studies in Phenomenological Psychology”. The Humanistic-ExistentialPhenomenological tradition has an academic tradition dating from 1970’s through accredited free standing graduate schools such as Saybrook, Fielding Institute, and university psychology departments such as West Georgia, Seattle, Dallas. Its professional tradition is carried through the Association for Humanistic Psychology and the Journal of Humanistic Psychology, who’s current editor, Schneider, is guest faculty of the Living Institute. The American Psychological Association recognizes humanistic, existential, phenomenological and transpersonal psychology through its Division 32 (Humanistic Psychology) and their peer review journal. Individuals are active in a number of other universities, 4 and practitioners are active, prominent members of professional associations. May, for example, was recently publicly honoured by the American Psychological Association for his contribution, and Rogers has been awarded several distinctions by the same body. Greenberg, a graduate of the Gestalt Institute of Toronto who teaches at York University, has developed, in conjunction with others, a model he initially called Focused Emotional Psychotherapy, which draws on the gestalt, Rogerian and existential traditions (including an operative focus on the body). It has gone on to become an internationally recognized form of experiential psychotherapy, a form which Ottawa’s Mahrer has also developed. The transpersonal tradition branched out from the humanistic tradition starting in the 1970’s through figures such as Vich, Suttich, Grof, Wilber, Almaas, Welwood, Washburn, Vaughan, Walsh. Academic institutions founded in the 1970’s include the accredited Institute of Transpersonal Psychology, California Institute of Integral studies, and Naropa (a Buddhist university founded by Ven. Chogyam Trungpa, Rinpoche). The International Transpersonal Association, founded by Grof in the 70’s (?date), includes the work of Tarnas, Ferrer, Metzner, McDermott and Kelly (all located at the California Institute of Integral Studies), Mack (until recently located at Harvard), Laszlo (through his evolutionary paradigm and systems theory promoting foundation, The Club of Budapest/ Worldshift Network), Groblin (and his Multidisciplinary Association for Psychedelic Studies, which sponsors research into the clinical use of agents such as peyote, ahayuasca, LSD, marihuana). They hold conferences every few years and publish a general interest journal. The tradition’s peer reviewed, professional journals are the Journal of Transpersonal Psychology and the journal of Division 32 (Humanistic Psychology) of the APA which carries transpersonal, as well as humanistic and existential, themes. The AHP and ATP have recently recombined to form a joint organization. The Living Institute is sponsoring a Canadian chapter to be formed at its Human Dimension of Psychotherapy conference, July 18-20, 2008. The HEP psychodynamic tradition draws on psychanalysis for its basic formulation. The psychodynamic tradition is a defining feature of twentieth century western culture. It originated as psychoanalysis with Freud’s work on understanding and treating psychological and psychosomatic disturbances, what he came to call neurosis, in fin de siècle Vienna, particularly as it manifested in female patients. The theoretical and clinical model that developed drew on his attempt to reframe elements of German Romanticism in a scientific mode, based on his neuropsychiatric background, and combining Breur’s ‘talking cure’ model of treating hysteria with Charcot’s clinical experience in hypnosis, and drawing on sexology studies. Freud was joined by Adler, Jung, Ferenczi, Rank and others in the early 20th century. Reich’s Character Analysis of the 1930’s is particularly significant fro HEP. The original topographic,economic and epigenetic drive theory models have expanded to include ego psychology by mid century and, in the latter half of the 20th century, object relations, self psychology and relational 5 psychoanalysis. HEP retains the basic psychoanalytic formulation, with some elaborations and refinements. HEP is developing a particular focus on the mystical theme in psychoanalysis through the work of Merkur, Grotstein, Eigen, Bion, Loewald, Winnicot, et al. In addition, the psychodynamic model itself has inspired humanistic and existential psychology, been incorporated into transpersonal psychology, and is reflected in the dynamic model of Gestalt, all fundamental to HEP. Reichian and neo-Riechian therapy, bioenergetics and core energetics, beginning in the 1930’s and 40’s, all especially relevant to HEP, are based in the psychodynamic tradition extended to include a significant typological and methodological focus on the body. From Jungian psychology, HEP has taken a psychodynamic model that has incorporated spiritual elements from Alchemy and Gnosticism. Jungian psychology became a distinct tradition in the early part of the 20th century, separating out from psychoanalysis starting in 1912. It does, however, retain a full psychodynamic model of the psyche and the working through of resistance. The psychodynamic tradition has arisen within a field of parallel cultural activation and that it has, in turn, had extensive impact on Western culture in general. This includes such academic areas as religious studies, anthropology, child studies, political thought and cultural studies (including the Frankfurt School, critical theory and postmodernism), as well as art and literary criticism. It has also impacted on popular culture through literature (e.g. the existential absurd tradition and post modernism), art (e.g. surrealism and abstract expressionism), theatre (e.g. experiential theatre and happenings) and movies (e.g. film noire). These are all referenced in the HEP tradition. The HEP archetypal tradition draws on Hillman’s archetypal psychology, which began to delineate itself as a post-Jungian, postmodern, phenomenological tradition in the 1970’s, and on the work of Jung, Corbin’s Sufi writings and Plotinus’s Neoplatonism, with their tripartite cosmology of spirit, soul, body, and their fundamental (re)valuing of the mediating imaginal world of the soul as having a reality different from, but equal with, the empirical world of the senses, and being as subtly powerful in a patterning manner as the transcendental world of spirit. Other writers in this tradition important to HEP include Miller, Moore, Lopez-Pedraza, Avens, Romanyshyn, Goodchild, Brookes. Pacifica Graduate Institute (PGI) and the international archetypal psychology conference, held from time to time (the last being in 2000), carry the academic theme in this tradition, with many peer reviewed international Jungian and post-Jungian/archetypal journals. PGI, an accredited free standing graduate school, grants Ma’s and PhD’s in archetypal depth psychology. There are many Jungian/post-Jungian training schools around the world. HEP is a body oriented psychotherapy. A bodily orientation and a psychosomatic awareness has been a part of psychotherapy since its inception approximately one hundred years ago. Body oriented psychotherapy is a term covering a range of attitudes to and instrumental involvement of the body in a psychotherapy process. The field of body oriented psychotherapy is a part of psychoanalysis, Jungian psychology, psychoenergetic models (such as Reichian 6 and neo-Reichian, bionergetics and core energetics), psychophysical enactment techniques (such as psychodrama and psychomotor therapy), the humanisticexistential-phenomenological tradition (in itself, and as part of traditions such as gestalt, primal and Focused Emotional Psychotherapy), transpersonal psychology, psychosomatic medicine. The humanistic, existential and transpersonal traditions have, however, been the main carriers of this orientation with their fundamental focus on the experience of being an embodied subject. Early body oriented psychotherapies have generally developed outside university settings, but within a professional practice that has subsequently resulted in the formulation of a psychotherapy model and method, which is then offered in training to practitioners through free standing schools. The HEP body orientation draws on bioenergetics (Lowen et al) and core energetics (Peirakos et al), gestalt (Perls et al), encounter (Schutz et al), primal therapy, and psychodrama (Moreno et al). Since the 1970’s, somatic psychology degrees are granted by California Institute for Integral Studies, Saybrook, Naropa University, Santa Barbara Graduate Institute and others. The US Association for Body Psychotherapy, formed in 1995, is a professional organization, with a peer reviewed journal. Spirituality is as fundamental to HEP as psychology is. In this integration, HEP draws on spiritual themes in the humanistic, existential and transpersonal traditions, as well as Jungian and archetypal psychology, and mythology as given by figures such as Campbell, Jung, Hillman, Eliade, Scholem, Corbin, Sells and the Eranos Conferences. HEP draws on the Romantic tradition and post modernism (including romantic irony and the mis-en-abyme of the nouveau roman tradition), relating it to divine-human union and apophatic mysticism, seeing the world in the Hegelian sense as a place of spiritual evolution, based in a romantic model of the ‘eternal return’. This also integrates the esoteric theme in surrealism and the mystical theme in existential absurdism. The crossfertilizing interrelationship between the Hermetic, Gnostic, Kabbalistic and Rosicrucian traditions is reflected in the syncretic nature of HEP spirituality. This particularly draws on the theme of the presence of the divine in the experience of individual humanness, and in the natural world. The shamanistic aspect of HEP is correlated with the deity work of Vajrayana Buddhism, the ‘body of light’ tradition in Sufism and related themes in other Western theurgic mysticisms. HEP draws on the traditions of ecopsychology and ecospirituality. The recent advent of the new cosmology, articulated by such authors as Thomas Berry and Sally McFague, has argued that the universe has had a psychic-spiritual dimension from its beginning 13.7 billion years ago, not just a physical-material manifestation. Adopting this new epic of evolution transforms our understanding of spirituality. Providing an Earth-centred understanding of ourselves and spirituality, it reintegrates the human into a sacred universe and redefines our understanding of human and ecosystem health. This has clear implications for an archetypal and transpersonal psychotherapy, including cultural implications. HEP also draws on the spiritual emergence model. The inclusion in the DSM IV of a new diagnostic category “Religious or Spiritual Problem” marked a significant breakthrough. For the first time, there was an acknowledgment of 7 distressing religious and spiritual experiences, including spiritual emergencies, as non-pathological problems. Spiritual emergencies are crises in which the process of growth and change becomes chaotic and overwhelming as spiritual material begins to emerge. The proposal for this new diagnostic category came from transpersonal clinicians concerned with the misdiagnosis and mistreatment of persons in the midst of spiritual emergencies. It was co-sponsored by Living Institute adjunct faculty David Lukoff. This tradition adresses the history of pathologizing theory in the mental health field, including the work of Stan and Christina Grof, Perry, Mack, Laing, and many other clinical approaches for working with religious and spiritual problems. The advent of systems theory in the latter half of the 20th century revolutionized the way in which professionals approached therapy. Instead of working only with the individuals, systemic thinking allowed psychotherapists to begin to work with entire family systems. The family, once seen as the problem, became the unit of analysis and entire schools grew up devoted to treating not just the so-called ‘identified patient’ or symptom bearer in the family, but the family as a whole. Systems theory can also be applied to the individual psyche, both in its dynamic function of integrating competing psychic demands, including how this can manifest psychopathology, and in the more long term process of individuation, the integrating of these competing, disparate elements over time into a whole person. The HEP tradition specifically draws on: Stamps’ holonomy, which relates existentialism and systems theory in a model of consciousness that is holistic and evolutionary; the self-organizing systems tradition, which highlights the naturally emergent nature of consciousness in any sentient system, using scientific language; dynamical systems theory, a scientific paradigm that highlights subtle order in apparently disordered, chaotically random systems, and how dynamic, stable identity is maintained, despite, and even through, (sometimes) catastrophic change in complex, sentient, self regulating systems; systems theory and chaos and self-organization theory as it relates to models of therapy such as family and couples therapy. HEP also critically explores the usefulness and limitations of the traditional 'medical model' of psychiatry, which views so much unusual human behaviour and experience as 'signs' and 'symptoms' of 'mental illness'. Here we look at the work of R. D. Laing, a controversial existential psychiatrist, who challenged the conceptual foundations of psychiatry, seeking alternative approaches to the ‘diagnosis’ and 'treatment' of severe 'mental disorder', that are, nevertheless, clinically responsible. Structure & function of mind/psyche/spirit, in relation to body & culture The key defining feature of the HEP psychodynamic model is the observation that there is a hidden variable (the ‘unconscious’) which affects our everyday 8 conscious thoughts, feelings, emotions, imagination, intentions, motivations and behaviour and is in conflict with our everyday conscious sense of self. The original essence of this model is the idea that the human being mentally experiences life, and functions in life, based on the interaction of competing conscious goal directed and unconscious instinctual tendencies, called the topographic model. More recently this model suggests that mental phenomena (such as thoughts and images), body phenomena (such as sensation) and intermediate phenomena (such as feeling and emotion) are created by the conflictual interplay of conscious and unconscious factors with environmental and interpersonal stimuli on a basis of physiology. The model for the management of competing, conflictual drives, demands or tendencies is dialectic i.e. the evocation of the conflict, the holding of the dualistic tension rather than striving to collapse the tension into a single dominant polarity, dialogue or negotiation between the warring opposites, and the eventual compromise that gives rise to an integrating dialectic third which highlights the comlementary, rather than just conflictual, nature of the opposites. This requires the acceptance of paradox and ambivalence as basic to mature adult functioning. This draws on the Romantic tradition, particularly Hegel, and is a part of the psychodynamic tradition that is shared by many of the diverse examples. It has also become a prominent part of various cultural criticism traditions, such as Critical Theory and postmodernism, as these are incorporated into HEP. The traumatic remnants, developmental deficits, dynamic conflicts and relational issues that are carried into adult identity are encoded in the unconscious and are managed through modulating barriers between the everyday consciousness and the unconscious. Various psychodynamic traditions identify these modulating barriers with terms such as defenses, resistance, ego structure and all suggest that functionality and dysfunctionality are significantly related to the age and situation specific apropriatness of this modulation. In some psychodynamic traditions, the dynamic structure of the psyche is also said to be a way for spiritual or archetypal influences to enter everyday conscious life, e.g. the neurotic, psychopathological ‘complex’ is said to contain an archetypal seed or organizing/structuring essence, which can provide access to spiritual experience. It is thus said to have both a personal historical component and a transpersonal (spiritual or archetypal) ahistoric component. The unconscious is variously experienced as a deep, interior, subtle, hidden, yet complexly powerful, organizer of everyday consciousness and behaviour. It is sometimes felt to be mysterious, threatening, dangerous and forbiding. It is thus laden with cultural taboos and controlled by moralistic, personal preferences or values. There is a typicality to how any individual manages the everyday conscious/unconscious relationship that is more or less consistent over time. Though for an individual this typicality may change somewhat due to life circumstances or through modalities such as psychotherapy, there are considered to be a limited number of personality or character types and an individual’s typicality tends to be globally consistent over the life span. What changes through psychotherapy is the dysfunctionality of the personality, with 9 symptomatic amelioration and a lessening of the ways in which the individual’s life possibilities are limited. The various personality or character types have been defined based on stages of developmental arrest (e.g. oral, anal) and typicality of psychodynamic style (e.g. histrionic, schizoid) or relational style (e.g. borderline, narcissistic). Body oriented psychotherapies, such as bioenergetics, also include somatic characteristics in this typicality. Some transpersonal psychodynamic therapies employ a psychospiritual typology based on, for example, mythological correlations, such as in Jungian and archetypal psychotherapies. The Psychodynamic Diagnostic Manual is the basis of HEP typological and symptom picture formulations. HEP is a transpersonal psychology that is a “psychologically-informed spirituality and a spiritually-based psychology” (D.Lukoff, F. Lu, “History of Transpersonal Psychotherapy”, p1, ATP website). HEP sees the spiritual not as an abstract, idealistic regulatory function, but as a vital part of daily life that expresses a deep part of what it is to be human, including qualities of mind such as compassion and caring, the capacity to bring meaning and purpose into focus and an awareness of the transcendent function. In this, HEP values the conscious capacity to develop through choice and intentionality by responsibly taking up the circumstances of our life and history. This calls for courage, insight, creativity, wonder, skill, wisdom and the willingness to surrender into the complex connectivity of our individual human subjectivity. HEP Jungian psychology deemphasizes a narrow focus on the sexual aspect of libido, including both aggression and spiritual issues, extending the idea of the unconscious to include a collective aspect through which archetypal or spiritual influences can be experienced. It has a Romantic structure and character, including the Hegelian dialectic model of evolution and, in its understanding of synchronicity, the ‘doctrine of correspondences’ originally enunciated by Paracelsus, then Goethe. In HEP, we particularly value the dream as a focus of psychotherapeutic work and as a model for understanding the Mundus Imaginalis. A key Jungian focus in HEP psychotherapy is ‘individuation’, the innate evolutionary tendency toward full manifestation of the whole being. Related themes are integration of the ‘shadow’ (forbidden and dangerous elements of identity that have been excluded in the formation of the ego), going beyond the ‘persona’ (the mask we wear to cope with the everyday world) and integration of the ‘masculine’ and ‘feminine’ aspects of an individual in both women and men. HEP archetypal psychology suggests that we are an imaginal activity. Instead of viewing the human psyche through a biochemical, sociohistorical or behaviourist lens, it develops a consciousness that attempts the uncovering of meaning through engagement with soul and the imaginal world. Archetypes and mythic figures model the poetic characteristics of thought and feeling that underlie our relationships, our moods, events in personal and cultural history, expressive possibilities, and what these mean for us. Psychological disturbances are seen as messages from the unconscious, and the work of therapy is to provide soul 10 with an account of itself, to enact a mythic engagement with this material, rather than cure pathology. In this way, experiences of weakness and mortification are seen as modes by which soul relativizes conscious intentionality and draws us into a deeper relationship with our being and destiny. More body oriented material. Abhidhamma is a collection of the higher teachings of the Buddha, forming the deeper underlying basis of the Dharma. A detailed analysis of states of consciousness and cognitive processes, its study both sharpens understanding of the daily mental processes and enhances the meditative experience when combined with an over view of the Prajnaparamita Heart Sutra, how it relates to the Abhidhamma, especially to the process of cognition and ultimately to the direct experience of insight meditation. The Living Institute recognizes the importance of spiritual and human values in institutional and organizational functions that serve society and culture, based on the interdependence of humans with each other and the natural world, so that our future is not compromised for the sake of short term consumer satisfaction, greed and a desire for power. Personality & relational typology There is a typicality to how any individual manages the everyday conscious/unconscious relationship. Though this may change due to life circumstances or psychotherapy, an individual’s typology tends to be consistent over time. What changes through HEP psychotherapy is the dysfunctionality of the personality, with symptomatic amelioration and a lessening of the ways in which the individual’s life possibilities are limited. The various personality or character types have been defined based on stages of developmental arrest and typicality of psychodynamic style or relational style. Body oriented psychotherapies, such as bioenergetics, also include somatic characteristics in this typicality. The transpersonal therapies use a psychospiritual typology based on mythological/archetypal correlations. The Psychodynamic Diagnostic Manual is the basis of HEP typological and symptom picture formulations. Using the Psychodynamic Diagnostic Manual (published by the Alliance of Psychoanalytic Organizations in 2006) as the basis for typology, HEP extends this to include a bioenergetic based psychosomatic typology, and a Jungian/archetypal based psychospiritual typology. There is also an experiential typology based in the HEP focus of integrating spirit/matter, inner/outer, masculine/feminine experiential qualities and the Jungian focus of integrating polarized styles of perception and action (as given in the MyersBriggs typology). Reference is made to the DSM diagnostic system throughout, though diagnosis itself is not taught. 11 The restriction of diagnosis communication to other licensed health professionals raises the issue of the legitimate use of such instruments as the Psychodynamic Diagnostic Manual, Beck depression inventory and standardized psychological tests (such as 16PF, Meyers-Briggs). Does communicating a bioenergetic typology constitute a diagnosis? The enneagram? Obviously, the use of the DSM diagnostic system is restricted by current regulations, but where and how is the line to be drawn? Does telling someone that anxiety or depression or suicidality is part of their problem presentation and will have to be addressed in therapy constitute communicating a diagnosis? Could failing to assess and communicate this be malpractice? Assessment Practitioners in HEP are taught an intake and assessment system that enables them to make a psychodynamic, psychosomatic, psychospiritual and experiential formulation of client’s presenting problems. This enables them to create a provisional treatment/management plan, highlighting salient features such as psychological mindedness, commitment and transference issues, potential somatization problems, social support network, functionality/dysfunctionality, acting out tendency, suicidality risk and a prognosis. This plan highlights client’s strengths as well as potential problems and risk factors, including a review of their personal and family history, health concerns, addiction potential, relationship issues, career and finance issues, lifestyle issues and social functioning. Theory of change HEP is a model for understanding systemic management and growth that is both social and personal, providing a method for facilitating the evolutionary emergence of self-organizing complexity from apparently chaotic disorder. It provides a container for transformational growth based on dialectic integration of emergent dualities. The HEP view of evolution as existential self organization is applicable to group, business and cultural life, as well as individual development. 12 HEP is a model for the facilitation of the evolution of complex, holistic identity. This theme is based in the drive for personal freedom via the intense, unmediated desire to know one’s self and to be known by the other, beyond the boundaries of the socially sanctioned and personally validated self. This gives rise to an awareness of unlimited possibilities for evolution, but also of finitude, limitation, adversity, and death. This is the transpersonal basis of deep, complex individual identity, and the evolution of that identity in Western culture, the defining archetypal theme of individuality in HEP. It is holistic in its focus on the body, mind and soul of the individual in the context of culture, nature and cosmos. Clients learn how to access authentic experience and process it emotionally, cognitively and spiritually. Clients also learn how to reflect on what their experience means, and how their actions stem from it in the world. HEP psychotherapy opens up a new way of thinking about oneself and about life. It not only changes people’s lives but also facilitates them making a difference in the world around them that is socially and spiritually satisfying. This is not just talk therapy, but a lively, emotionally evocative process of self discovery, leading to living a full life that is an expression of one’s true nature. The HEP psychotherapy relationship is not distant and coldly clinical, but a vital relationship with connection, compassion and challenge that provides a model for relationship in the world. Many people have created a public self to adapt, but this can get in the way of genuine intimacy and self understanding, preventing people from realizing their full potential in life. HEP psychotherapy helps people get in touch with what’s really going on inside, and then to take that out into the world. The beginning focus might be an issue from everyday life or a feeling in the moment. This is then deepened into an experience of origin, reflection, insight and action. From a felt sense of meaning created through this experiential spiral, a felt sense of purpose emerges. HEP psychotherapy provides a structure of accountability and support to help people generate the life they want in the context of their own evolving nature and the culture of the times. This may bring about a change in how they treat themselves, a lifestyle change or a change in relationship or career, all toward the goal of living a life that is fully one’s own and of service. HEP psychotherapy helps clients to change dysfunctional patterns and heal the wounds that block them from achieving their full potential in life. The work focuses through issues in personal growth, stress management, relationship, sexuality, career, finances, health and creativity. People become stronger by embracing the full intensity of their authentic being. Through experience, meaning and action, people come to understand how they create their life through self-conception in every moment. The life they live then becomes the life they want because they begin from wanting the life they have. This profound self acceptance is true healing. 13 The psychodynamic psyche is a dynamically structured, energetic, economic and relational phenomena that gives rise to typical thoughts, feelings, images, behaviour – a personality or character type - and under certain conditions of trauma, stress or developmental problems can give rise to signs of dysfunctionality. Changes to this dysfuncionality, both symptomatic and characterological, are said to come through insight into how unconscious factors play into the everyday conscious self. Insight is mediated through the actuality of the therapeutic relationship as expressive of these unconscious factors, which, with proper attention to things such as characterological tendencies and timing in the process, can be brought to consciousness. Sometimes this is done through direct feedback offered by the psychotherapist, such as ‘intepretation’ in psychoanalysis, or through experiential exercises, as in the humanistic traditions. In gestalt this is called an ‘aha’ experience. They are all part of HEP. This constellation of a patient’s unconscious factors in a therapeutic relationship is called transference. The evocation and working through of the transference is an essence of psychodynamic psychotherapy. This is a therapeutically modulated enactment that provides the possibility to correct early life negative experiences i.e. for old, distorted, self limiting conclusions that the patient has come to regarding themselves, relationships, life in general to be reviewed and a new, more healthy, realistic point of view established. This requires the psychotherapist to strive to be consciously aware of his or her own unconscious projections into the therapeutic relationship, called countertransference. This means that they themselves need to undergo the same program of treatment and to have reached a minimal level of personal maturation before beginning unsupervised practice. It also means seeking ongoing supervision from peers where necessary. This theme is particularly fundamental to HEP. Within every therapeutic session, as well as therapist and client, there are the shadowy unconscious contents of an imaginal field that manifests the presence of characters from personal history, the collective unconscious and archetypal influences. As delineated in Jungian and archetypal psychology, HEP psychodynamics involves an attunement to these complex and interacting factors, and multiple levels of being. Practitioners learn perspectives from the existential and phenomenological tradition that facilitate the aim of accessing the deepest possible level of consciousness available in the therapeutic moment. HEP draws on transpersonal, mystical and shamanistic methods in this hermeneutic endeavour. There is a significant focus on embodied experience in the HEP tradition rather than a prohibitive, regulatory fear of the body with the concomitant priorizing of transcendent spiritual and cognitive mental phenomenon at the expense of the body. This means both working with psychosomatic psychodynamics and facilitating alive energetic physical dynamism, so that the whole spectrum of the experiential range is available, positing this as a definition of healthy human functioning. The body is seen to reflect the psyche, and by working directly on 14 the body the psyche is affected in a unique way, not available via verbal and interpersonal techniques. Even though psychoanalysis never developed an actively body focused methodology, it has shown a decidedly psychosomatic and psychoenergetic orientation. In addition a number of its practitioners have developed psychotherapy models in which direct work on and with the body is significant in their methodology. Jungian psychology, arising out of psychoanalysis and retaining key elements, is a significant carrier of a body orientation. The main repository, however, of a thoroughgoing, integrated body orientation and methodology is found in the humanistic, existential and transpersonal traditions, with their general focus on the facilitation of a patient’s awareness of being an embodied, experiencing subject. In addition there are a number of specific disciplines from these traditions that utilize an extensive and intensive focus on the body as a means of psychotherapy. Methodology varies across a spectrum from simple focused body awareness techniques through expressive psychotherapy, movement/dance therapy and psychodrama, to direct hands on approaches utilizing breathing, postural exercises and massage techniques. These function in the service of both working with psychosomatic psychodynamics and facilitating alive, energetic physical dynamism. Quite often in body oriented psychotherapies, the focus on bodily experience is part of an overall holistic and experiential theme i.e. a desire to facilitate fully alive activated human potential in each person so that the whole spectrum of their experiential range is available to them (thoughts, images, feelings, emotions, intuition, sensation), positing this as a goal of therapy and a definition of healthy human functioning. Thus in these traditions the body is seen to reflect the psyche and, by working on it, the psyche is affected in a unique way, not readily available by verbal and interpersonal techniques i.e. the body orientation is fundamental and not incidental. The holistic theme in these traditions then says that it is not just the psyche that is important, but the whole organismic mind-body functioning. This is the attitude that informs a number of holistic health modalities that HEP draws on - where the mind body functional unit is seen as the focus of psychodynamic and psychophysical techniques. The key existential-humanistic methodological features of the HEP theory of change are: a valuing of subjective experience and personally derived meaning; the valuing of authenticity as a defining theme in the therapeutic relationship and as a goal of therapy; an appreciation of the body as a necessary focus in considering the whole person; a focus on the conscious capacity to develop goals and purpose through intentionality; a focus on potential rather than just limitations and pathology; an appreciation of the individual as a whole life and of the irreducible interdependence of all life, including nature; the capacity for self transcendence in the exercise of freedom of choice; the limitlessness of human potential; the innate desire for transformation; and the necessity for an embodied integration of psycho-spiritual experiences; the necessity for moral, democratic 15 social institutions; an appreciation of the arts, philosophy and spirituality, as well as science, as means for developing human knowledge. HEP draws on the symbolic and metaphoric powers of the human imagination in addressing individual, cultural and planetary evolutionary challenges. HEP recognizes the co-creative evolutionary relationship of nature and psyche, locating the psychological within the natural as an expression of the differentiating tendency of the living cosmos, where creativity and interdependence are the foundation, the process and the goal. In this, individual human nature is seen to be also in a co-creative relationship with the existential divine as manifest in the natural world and in the community of subjects that is human relationships. There is no concept of ‘sin’ or ‘evil’ in the HEP tradition. Rather, there is a concern for holism and reconciliation to otherness, and an appreciation of the evolutionary function of adversity and alterity. The model is one of education and healing – providing complex care for restoring the wholeness of the subject, both individually and communally HEP supports humanistic research that values qualitative, as well as quantitative, models and the phenomenological method for studying and developing theories of change, where enquiry is conducted in relationship with the subject of enquiry rather than through objectification. Recent developments in this field include critical psychology, derived from critical theory and post modernism. Therapist client relationship The role of the HEP therapist includes active listening , mirroring, paraphrasing, interviewing, open questioning, deepening the client’s awareness or feelings, opening and closing a session, presenting issues, working with silence, concretizing. The constellation of a patient’s unconscious factors in a therapeutic relationship is called transference. The evocation and working through of the transference is an essence of psychotherapy. This is a therapeutically modulated enactment that provides the possibility to correct early life negative experiences and establish a new, more healthy and realistic point of view. This requires the psychotherapist to strive to be consciously aware of his or her own unconscious projections into the therapeutic relationship, called countertransference. This means that they themselves need to undergo the same program of treatment and to have reached a minimal level of personal maturation before beginning unsupervised practice. It also means seeking ongoing supervision from peers where necessary. Expand this section. 16 Goals of treatment – specific & overall The underlying theme of HEP is the unfolding of individual human nature as soul within the community of World Soul. This may be experienced as a surrender to the self-organizing nature of the authentic, evolving self. The central guiding question is, “What is your experience, what is its meaning and purpose for you, and how is it to be enacted in the world, in the service of life?” The goal of HEP is for individuals to be fully alive and enacting their own unique potential while contributing to the culture, in a respectful and wondrous relationship with nature, responsibly aware of their place in the living cosmos. This also includes, however, a sobering reflection on the goals and outcome of HEP – not to idealistically strive to go beyond the pain and suffering of life, but to accept it as part of life, an ecstatic limitation through which we realize a unique individuality, the central theme in the apophatic mystical tradition. HEP recognizes this as the hidden mystical theme in the twentieth century post modern tradition of ironic, relativistic, indefinite identity, an identity forever in search of itself, a dérive of never arriving that is paradoxically a “sovereign self consciousness that, precisely no longer turns away from itself… a self-consciousness that does not turn away when it is time to explore possibility to the limit.” (Bataille). This ‘sovereign self consciousness’ is the foundation and the goal in the HEP facilitation of individual evolution. Instead of trying to just control the emotions of painful life events, HEP psychotherapy helps people face them by moving from an anxious holding against to an alive, spirited dancing with these experiences. This opens up the capacity to feel more of everything and to think clearly. There can also be spiritual bliss in accepting all aspects of who one really is. Problems and symptoms become doorways to self knowledge. They can be indicators as to what a person’s real identity is asking them to envision and act upon, in the service of life. The satisfaction of living an authentic life is priceless. When we connect to our true self, we find powerful guidance and the energy to manifest full potential in our life. Client’s capacity for clear thinking opens up and blocks to planning and follow through are addressed. People discover inspiration, direction, meaning and purpose. Spirituality fuelled by self-knowledge and focused on contributing something of value to the world adds richness and depth to life. HEP psychotherapy provides a non-religious approach to spirituality that draws on all of who we are – body, soul, spirit, mind, emotions, action. The approach is one of full participation in the dream like nature of life, uncovering the wisdom that is already there. With an intensive, eclectic background in spiritual methods from Western, Buddhist, yogic and shamanistic traditions, HEP psychotherapy helps people through spiritual crises and facilitates mystical experience. 17 The ongoing committed weekly group is the most intense and rewarding crucible for depth work in this approach. It provides the opportunity for healing and transformation of the deepest life issues that are central to a person's evolutionary soul journey. The HEP core group builds an environment of connection, compassion and challenge, in which it is possible to confront both deep shadow material and our most positive potential. The core group may be a place where incomplete family issues and dynamics can constellate and be worked through in the context of interpersonal relationships. Because of the containment and depth experience in this context, existential, archetypal and transpersonal material also arises. The group can also work as a 'buddy system' to support individuals with personal habit and lifestyle changes, and help people who are going through a difficult time. HEP couples therapy addresses challenges with closeness, distancing, sharing of responsibility, and communication issues such as negotiation and compromise. It can help people flourish in the fiery challenge of genuine intimacy. With communication tools, support and structure, HEP helps a couple’s relationship grow in ways they might not have thought possible. Love and relationship are vehicles for growth and challenge in achieving a life that is an expression of a person’s deep soul calling. Working with our authentic, embodied self opens up the erotic dimension of identity. With proper respect for boundaries in place, this can be a powerful, enlivening experience that is not just about sex, but about the radiant openness of being. This includes awareness of the archetypal dimension of eros and the tantric divine-human encounter that is possible. The existential-humanistic alternative involves a move away from idealized goals that one works towards with resolute commitment through skill and means, toward a model of surrender into what is being called forth at the level of individual humanness, in a cultural, natural and cosmological context. This surrender facilitates the evolutionary drive to manifest our full potential, what Jung calls the process of individuation. While this involves stepping beyond the limitations of received enculturation, it also calls for a return to cultural involvement and contribution. What Paul H. Ray calls ‘integral culture’. Record keeping Record keeping should involve the use of an appointment book, financial records and a patient/client chart. In addition to maintaining basic factual records for the practitioner’s own use and for tax purposes, record keeping involves providing sufficient information that another practitioner would be able to continue a therapy with any client in the event of the therapist’s absence for an extended period of time. It also should support the practitioner’s own therapeutic plans, and chart the progress of the therapy in a way that provides for review of assessment 18 formulations, therapeutic strategy, prognostic and precautionary signs, as well as therapeutic issues constellation and resolution and non therapy related themes, such as other health practitioner contact, career and finance issues, social concerns and such. This would enable an intermittent review of progress and evaluation of treatment plans, including commitment and termination issues.