An Eclectic Answer to the Paradox of Life
Introduction

	As a body therapist, I find that one of the most important problems that people 
come to me with is an inability to integrate life's many paradoxes. I have found this to 
be true emotionally, intellectually, philosophically and spiritually, as well as physically. 
Many therapists have sought an answer for their client's dilemma using reductionist 
philosophies and Cartesian dualism. I am suggesting within this paper that a more 
eclectic approach can work as well and possibly better because it includes all the 
methods and empowers the client to choose the best for themselves. I am so used to 
therapists saying that their approach is the only or the best answer for all clients. I will 
point out many times in my essay that each therapy that I have encountered so far has 
some drawback. So as not to fall into the same trap, I must emphatically state that within 
my theory the reductionist and dualistic view can still be the best answer for some 
people. I am also pointing out here that it is not so much the answers that these modes 
provide that is important as it is the process. Just as you must trust the dialogue 
between the question and the answer, you must trust paradox, the process linking two 
or more divergent possible answers.
	I also feel that the times we are living through are unique in the history of 
civilization and that our dualistic reality is crashing about us as we develop and are 
driven to develop by our rapidly changing world. As our world's technology takes us 
further away from our hearts and the intuitions of the left side of our brains, we need to 
reclaim that ability to make decisions on hunches and just because we feel like it 
without losing the power of clear thinking and logic.
	Why have questions about the paradoxes of life plagued and fascinated so for all 
these years? To answer that question I would need to answer in the same way I would if 
asked why I chose a Liberal Arts degree instead of specializing. It is not typical that my 
generation and I sought out an answer to this question out of a need to cope; there was 
an overriding social curiosity driving some of us forward on a quest for new truths. I am 
a child of the fifties, coming from a time of rigid boundaries and divisions. These 
divisions were so entrenched that they did not become evident until well into the 
sixties when we young people picked of the tree of knowledge using the stepladder of 
our parents' affluence. It was a time of experimentation, a time when we threw away all 
our concerns and burst through any barriers that stifled our potential as humans. What 
we found was freedom. We also found that freedom, if we were lucky enough to hold 
onto it, could suffocate or bore us. 	Picking of the tree of knowledge had the effect in 
those emotionally lean times of pruning the old established bush and giving back to the 
eager-faced young admirers more than they had anticipated. In those days of 
psychoactive drugs, paradox had a direct experiential result, as our synaptic    
connections across the corpus callosum crackled and cross-circuited. The term "altered 
state of consciousness" was born. Those of us who did not take the mind-altering drugs 
were still made aware of the results through film and television. The curiosity of 
academia, dilettantes, and thrill-seekers more than supplied the demand for a sanitized 
experience. The Wall Street advertisers soon gave us all the tastes we could handle, 
and a day-glo, Pop-Art carrot to lead us on to that which was always just out of reach. 
Freedom through drugs led to freedom through meditation, which led to freedom 
through therapy. Thus the bud of Pop Psychology blossomed and flourished. 
	The plethora of techniques that this cycle has spawned rivals the Theosophical 
movement at the turn of the century which gave us Madame Blavatsky and 
Krishnamurti. This new growth started slowly with Transactional Analysis, Gestalt, and 
various Encounter Weekends which made the pages of Time Magazine. There had of 
course been many predecessors but none prominent enough to become household 
names in middle-class North America. Jung and Wilhelm Reich had been the black 
sheep of the psychotherapy field for many generations. In the sixties, seventies and 
eighties, the schools of therapy had grown exponentially, advertised everywhere from 
glossy magazines to sandwich boards.	The reason for that growth is 
understandable, both historically and socially. The sixties exposed the military and 
political manipulations of Western cultures. Our fathers were the ones who pushed the 
buttons or did not stop the buttons from being pushed. We were a large population of 
young people who were encouraged to eat all our vegetables because children on the 
other side of the planet were starving. Meanwhile many of those children were being 
blown to bits by the same people who had shoved the veggies at us. We were also a 
large generation of affluent baby-boomers raised on Dr. Spock and Dr. Seuss. The one 
gave us permission and the other gave us one of our first legitimatized tastes of 
nonsense with Green Eggs and Ham, the paradoxical other side of our static fifties 
world of law and order. All these events were not unusual in and of themselves. After 
all, Alice in Wonderland was already a success before the rock-group Jefferson 
Airplane refreshed our memories with their song about Alice's White Rabbit. It was 
more, I feel, the combination of the cultural guilt over Vietnam and Watergate, the guilt 
of our growing affluence, the huge fear of global annihilation we were bottle-fed with, 
and the vast numbers and power of the baby-boomers. The automobile was one more 
catalyst that helped us to pave the way deeper and deeper into our navels. It was one of 
the first Post-war indicators of the renewed affluence necessary to give us the leisure to 
dream the unthinkable. It was one of the first manifestations of individual power over 
the environment, separating us from the green blurring fields soon to be covered by 
billboard dreams of what could be. The goods and services could be delivered faster 
and faster. We were the generation of instant gratification, demanding immediate 
answers. We were entering an era of the individual and leaving the gregarious social 
order of the extended family.  We left the constraints of archaic traditions, and we lost 
Granddad's lap. We are only now starting to climb back into Grandmother's lap with 
the help of feminist philosophies that balance the paradox of patriarchal individualism 
and the matriarchal demand for relationship. 	It did not matter that the cultural 
revolution started with a few young radicals. They had the loudest voices and were able 
to start the stampede with one clear primal scream. We had TV and the Global Village 
bringing us the news and insights into other cultures, philosophies, and religions, while 
burning holes into our attention spans. We were making movies like The Trip and 
2001, stretching our envelope of possibilities; and we had our youth to protect us. We 
had never been wrong before--yet everyone over thirty was definitely suspect. This all 
changed in the seventies and eighties as we were humbled by mistakes or sold out; the 
ensuing guilt only added more fuel to our proud fires. We were bonfires without 
vanities for the most part, wanting to look in the mirror but afraid to stare.
	Women were the strong and fearless ones as they filed into the therapy rooms 
leading the way for their mates. Perhaps that is the way it has always been since that first 
look up the tree of knowledge, as Elaine Morgan indicates with her feminist view of 
paleontology in Descent of Woman and The Aquatic Ape. She expands on Sir Alister 
Hardy's theory that we passed through a phase where women took their babies to the 
sea for safety rather than hiding in caves waiting for their male mates to protect them. 
Maybe it is more a case of a lack of strong male figures as Robert Bly, one of the 
popular leaders of the so-called "Men's Movement," believes. The fact remains that we 
young were at that point in history between the early seventies and the eighties. We 
were motivated by a compulsion to know. We felt that it was time to change by going 
forward with new forms of psychotherapy and technology, backward with the 
back-to-the-land movement and ancient arcane knowledge, or off to another culture for 
nirvana.	Once the courage of youth and the comfort of affluence encouraged us to 
drop our boundaries of the fifties and engage in the full-blown permissiveness of the 
late sixties and early seventies, we were left with no boundaries to contain and protect 
us. We were back to the age-old paradox, "If nothing is right and nothing is wrong then 
what is real?" 	God had been proclaimed dead by the media, the priest had fallen 
from the pulpit, and we had to look elsewhere for answers. Whether you go to an 
ashram in the Himalayas or a plush office downtown, with an even plusher therapy 
room, they all ask the same questions and direct you inside yourself for your own 
answers.
	Somewhere in this process, we come to peace and flexibility, with the 
responsibility of the freedom we so hungered for but which now and then threatens to 
choke us. Our need to be individuals was learned from our changing world and was 
entrenched in American history and popular culture. This new youthful counter-culture 
was built on a sticky web which could tangle us up in possibilities or shred and leave us 
dangling in the wind. The paradoxical line between freedom and chaos can be such a 
beautiful gossamer thread to walk! In a time when men were stepping on the moon, we, 
the young, eagerly leaped to the edge of chaos.
The Nature of Paradox
The History of Paradox
	The simpler forms of paradox have fascinated humans since the sixth century 
B.C.E., when Epimenides of Megara devised the paradox of the liar. He said that all 
Cretans are liars. Epimenides was a Cretan, therefore he must be a liar and so his 
statement must be a lie. It is another story altogether when the paradox you are 
struggling to understand is your very life and its twists and turns.
Double-binds
	The forms of life paradox to which I refer are the double-binds that clients find 
themselves locked into. Clients come looking for the same "ah-ha" found in these word 
games of logic and as found in the less personal forms of mathematical paradox. The 
word "psyche" means "soul" by definition and "logos" means "logic," making the literal 
translation of psychology "soul logic." The following quotation illuminates the conflicts 
of logic and points out how wide-ranging this form of trouble can be for a person:
 
	In the pathogenic double-bind, a person is placed in a no-win 
situation. Bateson et al. (1959) asserted that repeated exposure to this 
kind of communication could produce schizophrenia. More recently, 
Sluzki and Eliseo (1971) have considered the double-bind a universal 
pathogenic situation accounting for neurotic as well as psychotic 
symptomatology.
	For double-binding to take place, several conditions must be met 
over a period of time. The first requirement is that there be two or more 
persons who are closely connected (e.g., family members). Secondly, there 
must be communication around some recurrent theme. A single 
experience is not deemed effective. Thirdly, a primary negative injunction 
must occur. This verbal injunction usually occurs in two forms: a) "Do not 
do so and so, or I will punish you," or b) "If you do not do so and so, I will 
punish you." The learning context is one of avoidance of punishment. 
Fourthly, a secondary injunction is delivered which conflicts with the first 
and also threatens punishment. The secondary message is generally more 
difficult to grasp, recognize, or articulate because it is usually conveyed 
nonverbally. The classic example is a mother tightening up and folding 
her arms as she says, "I love you" to her child. Finally, a tertiary negative 
injunction is communicated which prohibits the victim of the bind from 
leaving the field or commenting on his/her untenable situation. 1

	The possibilities presented here clearly show that the client can bring to the 
therapy room many forms of paradox similar to those many of us face and yet unique 
for the individual.
	I first took note of the double-bind and its inherent no-win statement in the late 
seventies, while studying Transactional Analysis. The statement that drew my attention 
was the following:

I am afraid that if I make demands I will be punished (denied, or rejected) 
instead of taken care of, and so I suffer and get scared. 2

	This is characteristic of the dizzying circles of paradox which ensnare some 
humans. Once viewed with enough perspective, they come to the classic sigh of insight 
and relief. History is one of the greatest machines of perspective, and, as clients view 
themselves from within their past, they can look past the pain of the present and what 
went before to the world of endless positive possibilities before them. 
Boundaries and Freedom
	The dichotomy of boundaries and lack of boundaries is one of the many ways 
that we can study the human difficulty in balancing the contradictions of paradox. 
When defining ourselves with that age-old question, "Who am I?" we automatically 
search for the opposite of us. There is me in here and them out there.  The self and 
not-self paradigm is the first that we drew up to define the skin-boundary. Yet most of 
the world religions at one time or another state that there is only God and that we are 
God and everything is God. This makes our isolated stance untrue no matter how 
uncomfortable a position it puts us in. It is the start of a process which drives us to look 
for the meaning of life. The unfortunate and yet sometimes entertaining fact is that this 
type of questioning also releases other demons from Pandora's magic box.
Boundaries and Physics
	Physics, the old bastion of law and order, had the hinges blown from its hallowed 
halls by Einstein's theory of relativity. It might be better to state it as the theory of 
relationship because, after Einstein, the world was seen as an interwoven event with 
everything affecting everything else. In a science that prided itself on the measurement 
of definite boundaries, the very foundation of our reductionist world was shaken. In 
quantum mechanics, where subatomic particles are now measured by such 
measurements as charm and strangeness, there is no longer any need for boundaries; 
yet we still measure the acceleration of an automobile with the same old equations; it's 
all relative. In the old school of physics the trees at the side of the road could be seen 
as affecting the wind-resistance of the auto, but now the fluttering of a leaf on the other 
side of town would need to be taken into account. When we read some of the latest 
books on Quantum theory, it is as if we are reading about mysticism and psychology. In 
fact Gary Zukav writes in The Dancing Wu Li Masters, "Physics has become a branch 
of psychology, or perhaps the other way around."3 He goes on to speak of the basic 
quantum paradox as the way light can be both a wave and a particle. Within physics this 
has been the reality--I use the word loosely--since the turn of the century: there is no 
certainty. In a world where the majority of people take death and taxes as the only sure 
things, can we really afford to be surprised by the vagaries of life and with any assurance 
hold up one answer to all problems? 
Boundaries and the Computer
	Even the computer has taken a hand in answering these contradictions with 
simple programs that ask the questions and rejoinders comedians have been ribbing 
therapists about for years. Therapists are continually repeating the patient's last 
statements and drawing the patient back to their feelings or the past. An example is, 
"How did that make you feel? We were talking about you not me." I shall expand on 
these questions later in this paper, but suffice it to say that, even though the programs 
lose the therapist's intuitive quality, within the computer they are very promising, even 
in the rudimentary stages. 
	The computer has also given us colour representation of the paradoxical edge of 
chaos with the Mandelbrot, Julian and Fractal series of equations based on W. 
Heisenberg's "uncertainty principle." These formulas show, with many deep and 
beautiful shapes and swirls, similar to the intricate mandalas of Tibetan art; that chaos is 
one of the richest cradles of creativity. The equations also demonstrate that within each 
part of an image lies its ubiquitous twin.
	With the looming field and science of virtual reality, the computer is now able to 
place us closer to that edge of paradox between two realities with a helmet and glove 
that allow us to walk through a simulated reality while we are still in this one. The 
helmet is fitted with stereo headphones, viewing screens and direction-sensing devices. 
As the subject moves, the computer receives spatial data from the helmet and transmits 
images and sounds back to the subject. The person feels that they are in the 
programmed environment and interrelating with it. The glove is set up in a similar way. 
So intense and dissociating is the experience that most people return to reality with a 
profound love for life as it is and with new possibilities for how it could be. These two 
different realities are felt side by side with equal paradoxical intensity, giving that sense 
of "at-oneness" to what can be bizarre contradictions.
Boundaries for the Boundless New World
	These changes in science, philosophy, religion and psychology have created a 
generation of people professing no boundaries on the outside, yet holding many 
undeclared prejudices on the inside. This breeds a new level of boundary placed inside 
us. This boundary is not there at birth, for there is only ego, but as we develop into 
social beings and develop consciousness and consciences it becomes possible to split 
into Jung's "self and the shadow." This gives us a handy separate place to put the blame 
when we have trouble dealing with guilt. We are born only with a need for nurturing 
and we soon label ourselves, the world outside ourselves then create levels within us to 
compartmentalize our world at an ever greater rate.
 The unfortunate thing is that none of these labels is real or necessary; they are 
temporary comforts, but we sometimes lock onto them for a lifetime. Ultimately, in a 
spiritual sense, we do not need them because they do not exist; most religions state we 
only need faith that we are a part of God or a universal order. Even with the final level 
of spiritual knowledge, the inherent problem of paradox creeps in at times when we 
forget that to be God we need embody everything--including the foibles of lack of faith. 
In other words it would seem to me that we need to embrace the need for boundaries 
to do away with them. As therapists we need to acknowledge that, though spiritually we 
may not need boundaries, as defenseless vulnerable humans we do. We especially need 
them if we are survivors of physical or sexual abuse, and need to encourage them if we 
are working with survivors of sexual, physical, and psychological abuse. This is again the 
horrible side of paradox. We are encouraging people to relax, to let go of their stress, to 
open themselves to a world of possibilities; and we must at the same time say with 
every modicum of finesse, "Watch out!"

The Power of Choice to Balance the Paradox of Boundaries
	Ken Wilber outlines these thoughts in his book No Boundaries and goes further 
to recommend different therapies for different types of boundaries. I think that his own 
slant is to skip the many forms and to institute change by going directly to the spiritual, 
but in no place within the book does he address one fact which I feel to be true: we 
need to encompass illusion within our cosmology. In other words ultimately we do not 
need boundaries, but we also need to embrace boundaries in order to loosen them.
A Feminist Perspective
	I am not saying that we need to abdicate responsibility and intention as we move 
toward newer levels of consciousness and freedom. This would be a rather patriarchal 
form of morality because, within a matriarchal moral base, individual freedom can be 
sacrificed for the care and maintenance of the society in its relationships as a whole. In 
a matriarchal society there is such a thing as right and wrong and that is governed by an 
intuitive sense of care-giving. Carol Gilligan goes to great lengths to define the feminist 
side of this moral paradox in  In A Different Voice.
	As a therapist, I feel that this knowledge of boundaries and lack of need for 
boundaries needs to be dealt out to the patient in slow, safely digested pieces of 
information. All of this information would be enough to pull the rug out from under the 
feet of an already ungrounded person. In my experience it is best to let people learn 
and read on their own at their own speed, for knowledge is the precursor to 
understanding just as confusion is the precursor to change. It can be enough of a shock 
for some people who come to therapy to rid their life of tension to hear that we need 
tensions to protect ourselves and that they should only be removed as quickly as we 
can handle the loss.
	Ken Wilber outlines in his Spectrum of Consciousness 4 the levels of awareness 
and the corresponding forms of therapy. I agree with most of what he has to say, with 
the exception that I do not believe that we ALL need to rush headlong towards 
"enlightenment." 



Spectrum Of Consciousness
by Ken Wilber

Simple Counseling	persona/shadow	Personal Level
Supportive

Psychoanalysis	ego/body	Ego Level
Psychodrama
Transactional Analysis	
Reality Therapy
Ego Therapy

Bioenergetics		Total Organism
Rogerian Therapy	total organism/environment	
Gestalt
Existential
Logotherapy
Humanistic Psych

	Jung's Analytical Psych	Transpersonal
	Psychosynthesis	Bands
	Maslow, Progroff	

Vendanta Hinduism		Unity Consciousness
Mahayana Buddhism	universe as divine	
Vajrayana Buddhism
Taoism
Esoteric Islam
Esoteric Christianity
Esoteric Judaism

Gurdjieff and the Multi-Dimensional Being
	I do agree wholeheartedly with Mr. Wilber's premise that there are different 
therapies for different needs and levels of relief. I was long ago made aware of this from 
my reading of Gurdjieff and Ouspensky. Gurdjieff's basic statement is that there are four 
levels of Consciousness; hence the title of his school of thought: "The Fourth Way." He 
states that in addition to the physical, mental and emotional paths; there is a fourth way 
to enlightenment, which I will expand on in a moment. Gurdjieff was a very enigmatic 
character who hid his meanings within long, run-on sentences that changed breathing 
patterns in much the same way as the Nicene Creed does in the Anglican Church. His 
strange analogies took paradox to a level bordering on cruelty. He had many 
disagreements with disciples and proteges and appears to have been a very driven man. 
Indeed it was a high-speed automobile drive that finally ended his life. He is also held 
responsible by author James Moore for the deaths of Katherine Mansfield and D.H. 
Lawrence due to his stringent teaching methods. Most of his critics agree, though, that 
he was a powerful genius.
	Ouspensky deciphered the riddle behind Gurdjieff for me. Gurdjieff's strange 
formulas and laws I set aside, but the basic mapping of the human psyche into the 
physical, emotional, intellectual and the objective superconsciousness attracted me a 
great deal. It became the very basis of my belief structure and therapeutic methodology. 
It suggested to me that there needed to be a more liberal approach toward the 
personality to effect change.


The first is the physical body, in Christian terminology the 'carnal' body; 
the second, in Christian terminology, is the 'natural' body; the third is the 
'spiritual' body; and the fourth, in the terminology of esoteric Christianity, 
is the 'divine' body. In theosophical terminology the first is the 'physical' 
body, the second is the 'astral,' the third is the 'mental,' and fourth the 
'causal.'
In the terminology of certain Eastern teachings the first body is the 
'carriage' (body), the second body is the 'horse' (feelings, desires), the third 
the 'driver' (mind), and the fourth the 'master' (I, consciousness, will). 5

	These divisions can also be found in the various therapies, as Mr. Wilber points 
out in a similar fashion above. Reich built his theories around the physical body, while 
Freud led us into the emotions; the behaviourists and cognitive therapies opened the 
maze to intellectual system restructuring. This is not categorical because there are 
many areas of overlapping in the field. The eastern philosophies are built around the 
fourth way, although Gurdjieff cautions us to be aware of the differences between the 
way of the fakir, the monk, and the yogi.

	The way of the fakir is the way of struggle with the physical 
body...The second way is the way of the monk. This is the way of 
faith...feelings...The way of the yogi...is the way of knowledge, the way of 
mind. 6 

	The fourth way is a more all-encompassing method that involves working with 
the physical, emotional, and intellectual centers at the same time. This is also the key 
that I took from my readings on the subject. It seems to me that it makes very little 
difference whether there is a cosmic ray from space that is working on our psyche, as 
both Reich and Gurdjieff believed. I believe we are here on the earth with an existential 
problem of resolving our struggle with free will and the social, hormonal, and 
philosophical inconsistencies and pressures of life.
Humour and Paradox
	In reading Gurdjieff I was struck by his depth of humour which stands in stark 
contrast to his disciples' humourlessness. His writing which draws on the humour of 
Mullah Nassr Eddin, or more likely the Sufi poet known variously as Mulla Nasrudin, 
Nasreddin, or Nasr al-Din is at times so funny that I have to wipe the tears from my 
eyes. The Sufi masters, the Tibetans, and the North American Indians all have a similar 
humorous flexibility with their religious beliefs and systems. Within many of our native 
cultures, there is a balance between the matriarchal and patriarchal; I feel that this is 
partially achieved by using humour and the idea of the trickster, "the coyote," in their 
mythology. Don Juan in the Carlos Castaneda series of books has this same sense of 
humour although I find the stories unbelievable at times.
	Some disciples, especially the Westerners, seem to have a problem 
understanding both the humour and the teachings. I view humour as embodying the 
mercurial qualities of life and feeding off the paradoxical twists of language and fate. 
The compulsive personality is often stuck with slap-stick humour and humours built 
around ridicule and derision. Carlos Castaneda is always being admonished by Don 
Juan to stop writing and experience the experience to the fullest without distraction. As 
a reader, I could have joyfully throttled the bewildered Carlos. Don Genaro's antics 
seemed to go right over Carlos' head; he misses the humour and message except in this 
passage in Journey to Ixtlan, where I believe he does catch a glimpse of an insight.

	Don Genaro had clowned in front of me before, and every time he 
had done it Don Juan had asserted that I had been on the brink of 
"seeing." My failure to "see" was a result of my insistence on trying to 
explain every one of Don Genaro's actions from a rational point of view. 
This time I was on guard and when he began I did not attempt to explain 
or understand the event. I simply watched him. Yet I could not avoid the 
sensation of being dumbfounded. He was actually sliding on his stomach 
and chest. My eyes began to cross as I watched him. I felt a surge of 
apprehension. I was convinced that if I did not explain what was 
happening I would "see," and that thought filled me with an extraordinary 
anxiety. My nervous anticipation was so great that in some way I was back 
at the same point, locked once more in some rational endeavor. 7

	Rinpoche Trungpa, the author of Cutting Through Spiritual Materialism, has a 
deep grasp of this problem of humour. I had the pleasure of hearing this man speak at 
Naropa in Boulder, Colorado. I was taken more by the sparkle of his eye than with what 
he had to say, but then his books quickly filled in the gaps as he wrote about the rigid 
inflexibility of humorlessness.


	Lack of humour seems to come from the attitude of the "hard fact." 
Things are very hard and deadly honest, deadly serious, like, to use an 
analogy, a living corpse...The rigidity of this living corpse expresses the 
opposite of a sense of humour. It is as if someone is standing behind you 
with a sharp sword...This is the self-consciousness of watching yourself 
unnecessarily...There is no joy in this approach no sense of humour at all.

	This kind of seriousness relates to the problem of spiritual 
materialism as well...I must conform to the standards of the church, its 
rules and regulations...There is a threat of solemnity and death--death in 
the sense of an end to any further creative process.

	You might ask then, "What about the great religious traditions, the 
teachings? They speak of discipline, rules and regulations. How do we 
reconcile these with the notion of a sense of humour?"...As long as a 
person is involved with warfare, trying to defend or attack, then his action 
is not sacred; it is mundane, dualistic, a battlefield situation. One would not 
expect the great teachings to be as simple minded as that, trying to be 
good, fighting bad. Such would be the approach of the Hollywood western 
movie...This approach is obviously simple-minded; but it is just this type of 
situation that we are creating in terms of "spiritual" struggle, "spiritual" 
achievement.

	So a sense of humour is not merely a matter of trying to tell jokes 
or make puns, trying to be funny in a deliberate fashion. It involves seeing 
the basic irony of the juxtaposition of extremes, so that one is not caught 
taking them seriously, so that one does not seriously play their game of 
hope and fear...If you work in accordance with the basic insignificance of 
what is, then you begin to see the humour in this kind of solemnity, in 
people making such a big deal about things. 8

	When Trungpa talks of the "juxtaposition of extremes," he is talking about the 
paradoxes of life. It is the same with the Christian church when its suffering masses are 
asked to have faith. It is not serendipitous that psychoanalysis has risen and flourished 
in a time which has seen faith in God dwindle. There is a huge leap of faith needed to 
get the joke that Trungpa is speaking about, i.e., that humans can be the brunt of life's 
jokes. This is where the huge supermarket of therapies comes into its rightful place. 
This is the place to pick and choose the way to get relaxed, be flexible, to let go, and 
get the joke. This is also where the integrity of the therapist is needed to set the patient 
free, because the patient in many cases gives up their autonomy each time he or she 
says, "I'm not O.K.," and knocks at the therapist's door.
Control and Lack of Control
	Another dichotomy that patients bring to the therapy room is that of control. 
They are either in rigid control of their lives or hysterically out of control. This is a 
dangerous point for the client, because they, as I have mentioned above, do come with 
an "I'm not O.K." statement and are then taken in hand by the therapist who they feel 
promises to heal. Sometimes they come to be admonished and be sent home. Adler 
was one of the most outstanding therapists to develop a style for side-stepping this type 
of power struggle with the client and used paradoxical strategies to bring about change.

	Adler advised the therapist of the ways to "never force a patient," 
such as renouncing his/her own superiority, being constantly friendly, 
keeping a cool head, and never fighting with a client. In other words, he 
suggested going with or accepting the patient's resistance. 9

	It is so easy and tempting to step into a client's life and take over, especially 
when you see them making foolish life decisions repeatedly. I like to go one step 
further than Adler: I facilitate the client's recovery with my tools as a therapist while 
directing the client to all the other resources available. 
	I have been told by a number of psychologists and find it true in my practice that 
the client is the one who knows what the trouble is, and that the first sentence that a 
patient speaks is often the very answer to the problem. If the therapist is too involved 
with his/her own theory, this golden piece of information can be lost, along with the 
client's confidence for themselves and the therapist. In not listening to and sanctioning 
the expertise of the patient you run the risk of losing your best adviser and pundit. 
They are the final authority and, although they may come to you with their head in the 
clouds, they are only looking for that elusive faith in themselves within this huge, 
overwhelming, technologically changing, paradoxical world. The cynics are right: "You 
don't need therapy." All you need is right inside you. The coyote trickster is not hiding 
behind a lie when he says, "Find me if you can." 


Forms of Therapy
A Critique of Reductionist Exclusivity

Freedom through Choice
	Selecting from the choices of various types and styles of therapy in the yellow 
pages may seem, to the skeptical, to be like dialing for bliss with the boxing gloves of 
chaos. I, on the contrary, see this not as a detriment but as a positive advantage, for I 
view the client as the expert and myself as a facilitator for choice. I do not view any one 
method as being the best or only approach to solving a client's dilemma. I have found 
that all the techniques I have encountered to date are interconnected and in most cases 
mutually dependent. With this viewpoint the client's horizons can be expanded as far as 
the client decides, with the only proviso being caveat emptor--client, beware! For the 
client who values their autonomy above all else, this is a small price to pay. For those 
who do not value their autonomy; you have the extreme results of the Jonestown 
massacre, the chemical-laced wards of institutions, or, worse still, the shallow life of a 
Willy Loman. Even within my broad-based approach, the cult community and medical 
psychiatry have some validity. I believe that there is such a thing as a benign cult within 
some people's definitions of a cult. I was asked to speak at Loyalist Community College 
on the subject of cults and my experience with them. One of the other experts in the 
field defined the Transcendental Meditation organization as a cult; yet that particular 
movement has done much good work in the world and includes such strongly 
autonomous people as Burt Reynolds and Clint Eastwood as followers.
	The behaviourists' four basic questions apply just as well to many humanistic 
schools:

1. What is the target behaviour to be changed? Which observable 
behaviour is to be strengthened, maintained, or weakened?
2. Which empirical events in the environment--antecedents and 
consequences--are currently maintaining the behaviour?
3. What environmental changes, or systematic interventions, can be 
introduced to modify--establish or eliminate--behaviour?
4. How can the behaviour, once established, be maintained and/or 
generalized to new situations over a period of time?10

Eclecticism
	I am in most ways a humanist, or will be until there is a generalized category 
termed "eclectic." I do not want to be mistaken as a pure humanist, for I find much 
value in other fields. Unfortunately, I do not have enough time and resources to 
become competent in neuroscience, psychopharmacology and brain pathology; but this 
does not prevent me from sending clients to other professionals. As a body therapist, I 
recommend many people to chiropractors. They are better at understanding the 
alignment of the skeleton. The first recommendation I make to clients is that they get a 
physical examination from a medical doctor and, if they develop any aches and pains 
while working with me, that they report to me immediately and follow up with the 
doctor and chiropractor. 
	Although I prefer that people avoid chemicals entirely, I still see the usefulness 
of these measures for helping some people and that chemicals can be balanced within a 
wholistic realm. With the appearance of AIDS and as more baby-boomers reach the 
age where dementia becomes common, the need for the use of chemicals for 
Alzheimer's disease and the AIDS dementia complex grows. I would only hope that 
there may be new methods in the future for us to tap into ourselves to rise above these 
physical problems and in so doing do away ultimately with chemical crutches.
	Z.J. Lipowski, a prominent Canadian psychiatrist, spoke on the 
mindless/brainless paradigm within the psychiatric world. He outlines that we are more 
than these two limited views. The brainless aspect is the past priority of social and 
psychodynamic pressures, while the mindless is the concentration on cerebral 
processes. He recommends and quotes Paul Schilder:

My attempt then is to unify in one framework, phenomenology, 
psychoanalysis, experimental psychology, and brain pathology. This may 
be called eclecticism. Yet each of these points of view and approaches has 
brought forth factual knowledge and factual knowledge of different fields 
must, in its fundamentals, hang together and somehow be amenable to 
unification.11

My Beginnings
	It is best for the sake of expectancy and flow of thought to detail chronologically 
my experience with many forms of therapy. I shall discuss the pros and cons of the 
respective approaches and their interrelatedness. 
Meditation
	My original direct experience with altered states of consciousness began with 
meditation. This form of self-actualization goes right to the heart of paradox. The 
initiate can be confronted with the problem in the form of a mantra. In Zen it is in the 
form of a "koan" (non-sensical story/poem) or with an exercise of counting backwards 
from ten continually until a flash of insight is reached. The mind is kept active with the 
mantra, the automatic processes of the brain let go, and paradox is experienced. My 
own observation was that the day after seeing the white light of awareness, everything 
fell together and seemed connected in some inexplicable way. These forms of 
meditation fall into many camps. There are walking meditations, Sufi whirling dervish 
meditations, tantric sexual meditations, chants, dances, voodoo trances, terror, and many 
forms of dysfunctional dissociation. I feel that even dissociation is a way of coping with 
the paradox of life and that the person strung between two or more seemingly 
inconsistent possibilities dissociates for relief and is poised before getting on with their 
life. Whether the person is a Catatonic or a Multiple Personality, it is not necessarily 
abhorrent behaviour. This is just the view of some of those around the person; to the 
person it is a survival skill. They are on the verge of realizations and waiting for that 
moment of integration. In some forms of meditation the initiate sits and stares at a dot 
on the wall, a candle flame, or a picture of a god, while in the most difficult forms the 
person only sits and uses their own will to guide them through the maze of Maya or 
illusion.
Social and Cultural Criticism of Eastern Religion
	During the meditation sessions disciples' imaginations are bombarded with 
images called Maya which are the memories and imaginings of the past and future 
cul-de-sacs that people have manufactured for themselves and others. It is not often 
reported how painful this experience is. I have seen many people run from the 
incense-permeated air of the ashram sobbing uncontrollably from a glimpse of their 
past. It is said that this is a deeper form of change than those offered up by North 
American pop psychologists. Since these forms of personal change have been around 
for thousands of years it would seem that they are proven, but at the same time North 
Americans do not have the entrenched hypnotically useful heritage that Eastern rituals 
use to strengthen their techniques. In other words it is, I feel, different in a social sense 
when someone on the Subcontinent is asked or decides to follow a guru than when an 
upwardly mobile young businessperson is tempted to turn over their Rolex and wrap 
themselves in a sheet to seek an answer that has no definable "Bottom line."
	One problem with eastern religions and their different charismatic leaders is 
cultural. They have trouble transferring their belief structure which is hinged on 
thousands of years of developed ideology and myth to the western twentieth century 
social values. Despite Jung's theory that myth is universal, ingrained customs and moral 
restraints are parochial. The gurus themselves had much trouble originally with the very 
loose moral structure of the late sixties; it is rumoured that this is the reason the Beatles 
fell out with the Maharishi and wrote the song Sexy Sadie, about his fascination with 
MIA Farrow and other nubile proteges. As well many religions are sexist in nature with 
women playing a lessor role or no role at all. Rinpoche Trungpa constantly amazed his 
followers with his drinking bouts and the way he played havoc with tradition. If these 
cultural problems are there for the gurus, then how adept will the gurus be at preparing 
their vulnerable disciples for the North American cultural assault?
	In many cases the spiritual gurus of Asia commit the same sin as some of the 
therapists in North America by pronouncing their method the only true way to 
enlightenment. I am not sure myself if people in North America even want 
enlightenment or have any idea what a commitment it is; for some it is just a form of 
power to be possessed. The North American devotee is far different from an Asian 
successful gentleman who has decided to go off with his begging bowl after leaving 
behind an established self-sustaining family. For the most part the monk in eastern 
cultures is a young child who enters the monastery for the rest of their life and is 
picked at birth by the same astrological method used to pick a marriage partner. In 
North America though, it is often the young lost soul, not interested in becoming a 
monk and not leaving anything behind except pain, who is attracted to eastern religious 
communities.
	Nevertheless Eastern forms of meditation are potentially successful methods and 
not in any way to be discarded. I think that the North American is better off to leave 
this method for the future after he/she has successfully gotten the rudimentary 
problems out of the way, so that they are not rushing to these methods out of panic. It 
would seem to me that it is more spiritual to make traditional Eastern Religion or any 
religion a choice rather than a desperate measure. I also feel that on a mundane level 
North American methods can give a quicker fix to our simple problems before we take 
on the cosmic question of enlightenment. It is a final experience that is being sought 
with these religions, so that many of the neuroses and social incompetencies remain 
until that last glimpse of nirvana. I myself believe that it would be more advantageous to 
be rid of neuroses first with psychotherapy before looking for that final burst of insight 
of spiritual enlightenment. Buddhism does offer the Eightfold Path to enlightenment: 
Right View, Right Intention, Right Speech, Right Discipline, Right Livelihood, Right 
Effort, Right Awareness, and Right Absorption. You can study and meditate on these 
points and gain much insight, but when these methods are not grounded in the 
subject's social setting then the experience can become a confusing fruitless exercise.
Wilhelm Reich
	Following these experiences and my continued mild curiosity about Gurdjieff, 
whom I mentioned earlier and found too enigmatic, my next major influence was 
Wilhelm Reich. Although I had no direct experience of his methods, reading his books 
gave me much to think about. The essential premise of Reich's books is that there is a 
wave form of radiation emanating from outer space; if people are too rigid the waves 
will not pass through them easily, and this rigidity makes them susceptible to diseases. 
Reich started out working with Freud and was a devoted student, but like Jung soon 
broke away to study his own realm, the body. He noticed that all animals are very 
flexible except for the human animal. His study began with the lowly worm which 
displayed this wave-like movement in its simplest form. Reich called the radiation 
Orgone and then developed the theory of character armor on human beings and 
divided the armor into seven stages. He outlines this segmental arrangement of armor 
in his book Selected Writings: An Introduction to Orgonomy. I feel that this is one of 
the lost values in Reich's method and is one that I continue to research. He is the only 
therapist I know of who starts with the person's eyes as the windows to their bodies. 
Surely if it leads to the soul for some writers, then it is just as possible that it can 
provide the same avenue for the therapist.
	The segmental arrangement of body armour continued to spark curiosity for 
many researchers including Lowen and Kurtz, but Reich's preoccupation with sex and 
body manipulation also cast him into the realm of the sexual deviant. I feel this is what 
led to his castigation from the Freudian inner circle; later his experimentation with 
nuclear radiation and his outspoken political comments led to his arrest on tax evasion 
for shipping his Orgone boxes across State lines. The sad thing is that I feel he was a 
genius suffering from paranoid delusions who could have definitely benefited from 
analysis by Freud who had turned his back on him. Alice Miller considers Reich to be a 
victim of childhood sexual abuse. Alice Miller thinks almost everyone is the victim of 
childhood sexual abuse and that there is a conspiracy to hide the fact from the world. 
For the most part, I agree with her and in this case wholeheartedly. This fact does 
nothing to dismiss Reich's insights and in some ways underlines them. Whether his 
Orgone Box worked or whether people are bombarded by "deadly Orgone rays" is 
beside the point; his basic premise that humans suffer from body armoring is too 
obvious to be dismissed.  A. S. Neill, the founder of Summerhill and a patient of Reich's, 
said, "Reich was a great man and I have often been thankful that I had the good fortune 
to meet him, to love him, and to be loved by him."12
	Reich also distilled the four-beat of the orgasm formula: tension> charge> 
discharge> relaxation down to pleasure (expansion) and anxiety (contraction). He then 
took it further to show that there was a connection between the somatic and the 
psychic realms based on the work of Hartmann, Kraus and Zondek.

On the basis of his experiments, Kraus came to the conclusion that the 
action of nerves, drugs, and electrolytes can be substituted for one 
another in the biological system with respect to the hydration or 
dehydration of the tissues.
As we have already pointed out, all biological impulses and organ 
sensations can be reduced to expansion (elongation, dilatation) and 
contraction (shrinking, constriction).
How are these two basic functions related to the autonomic nervous 
system? Investigation of the very complicated vegetative innervations of 
organs shows that the vagus (parasympathetic) always functions where 
there is expansion, dilatation, hyperemia, turgor, and pleasure. Conversely, 
the sympathetic nerves function whenever the organism contracts, blood 
is withdrawn from the periphery, and pallor, anxiety, and pain appear. If 
we go one step further, we grasp that the parasympathetic nervous system 
operates in the direction of expansion, "out of self--toward the world," 
pleasure and joy; whereas the sympathetic nervous system operates in the 
direction of contraction, "away from the world--into the self," sadness, 
anxiety, and unpleasure. The life process consists of a continuous 
alternation between expansion and contraction.13

	Many other people, including myself, agree with the above findings, but I think 
that Reich's labeling of anxiety as being unpleasurable is a little too simplistic. Surely 
rest and excitation both give a form of satisfaction and are mutually dependent, 
especially considering Jung's symbiotic differentiation relating the introvert and 
extrovert. It sounds as if Reich is saying that movement into oneself and away from the 
world is a negative state of existence; yet I agree with Jung that the interior world of the 
introvert is just as rich and rewarding an experience as the world of the extrovert.
	I was entertained but stoically cynical of Reich's talk of cloud-busting and control 
of the weather, but the thought that certain movements of the body could effect change, 
both mental and emotional, was to affect me for years. In Joseph Campbell's terms, I 
knew I was on the right track and "following my bliss." 
Jung and the I Ching
	I had not heard of Campbell yet, but I had read the I Ching, a Taoist book of 
prophecy, earlier while attending Toronto Teacher's College. The forward to the 
Richard Wilhelm translation is written by Jung and it was here that I first heard of and 
grasped the meaning of causality and synchronicity. This was the time when I learned 
the subtle difference between superstitious magical thinking and the repetitive cycles of 
life and Taoist philosophies. The line in the I Ching which repeated for me was 
"perseverance furthers" and that for me led to more bliss.
The Alexander Technique
	The next form that I had a direct experience with was the Alexander Technique, 
a method for re-educating the body. Matthias F. Alexander was an orator in Australia, 
in 1880, who found that he was losing his voice. Cocaine was prescribed for his 
condition and afforded temporary relief, but the problem quickly resurfaced as soon as 
he stopped taking the drug. With a single-minded purpose he decided to study his 
body in a four-mirror configuration to see whether he could find the reason for his 
disability.
	I admire the tenacity of a man who would simply sit and observe his posture for 
nine years. He discovered that when he started to speak he would habitually move his 
chin forward and lean his head back. This movement, he felt, restricted the larynx and 
windpipe and hampered his ability to speak. He also found that much of the rest of the 
body was affected as a result and in other people this misuse of the body caused many 
more functional difficulties. He made the further assumption that he could cure mental 
infirmities by re-educating the body.
	As powerful as these assumptions were, the implementation of the method has 
proven problematical. Highly regarded men such as Dewey, Huxley, and Shaw were his 
pupils. He unfortunately did not endeavour to prove his assumptions scientifically, since 
he was more than satisfied with the outcome. The task fell to men like Feldenkrais and 
Frank Pierce Jones to use devices for photographing subjects in front of stroboscopic 
lights and then studying the changes in a body's motion. The reason this research was 
necessary is that when the master died, in 1955, the charismatic touch and intuitive 
understanding died with him. The practitioners who followed needed to discover a 
practical methodology for what Alexander had intuitively divined.
	I began my study of the Alexander Method in Chicago with Goddard Binkley, in 
1974, and then continued with Nehemia Cohen in Toronto. One session with Binkley 
had been illuminating, but three months of biweekly sessions with Cohen yielded no 
physical results. The person who had initially told me of the Alexander method, 
Christine Harvig, returned to town after studying in Europe and offered to demonstrate 
one of the exercises she had learned. I carried a chair into the livingroom and sat in the 
perfect Alexander position, trying to remain relaxed. Christine lay on the floor with her 
head resting on a telephone book, feet flat on the floor, her knees up, her hands resting 
on her thighs, breathing fully. The energy in the room became thick and the cat who 
was sleeping in the corner came over and started to roll all over Christine. Christine 
then got up, came over to me, and started to manipulate my neck, arms, and chest 
gently. I can only describe what happened next in words that are a pale imitation of the 
event: I started to hyperventilate uncontrollably and simultaneously felt as if I was going 
to float and fall off the chair. This was one of the major turning points of my life. I was 
able to piece together what had happened and duplicate it from time to time. I knew I 
was on the right track, but I was faced with the question of why I was able to duplicate 
the experience only on every third or fourth attempt. The immediate result was 
spontaneous changes in my posture. These changes would occur as I was walking down 
the street or even while watching television. They would come over me as a wave. I 
would feel light, or taller, or I would reach for a cup in a totally different way which 
would almost topple me as my body adjusted. These results indicated to me that there 
was a special approach to the method that was too open to interpretation. Nehemia 
Cohen teaches the method to the Toronto School of Ballet and I constantly met 
people coming out of his office praising him highly, but in our relationship I learned 
nothing, at the time. I have subsequently learned to incorporate his "Mitzvah Exercise" 
into use personally and within my practice as a therapist. The Mitzvah Exercise involves 
the correct usage of the body when standing up from a chair. I have read some of the 
writing and articles by Frank Pierce Jones who instructed the U.S. Olympic teams in the 
method, but I felt even more confused. One session with Christine, a beginning student, 
who was a violinist completely changed my life. This problem of interpretation and 
implementation of the Alexander technique is the main stumbling block with this 
method, even though it does, I feel, form the basis for many good schools of postural 
re-education. The Alexander principle, Reich, and some of Gurdjieff's system hold the 
key for all that I value somatically. I believe that the ensuing methods are just a 
re-wording of the basic methodologies, although a very necessary re-wording. "One 
man's meat is another man's poison" is the key here and continues to develop as the 
real insight to my approach as a therapist.
Primal Therapy
	My study of the body left many questions about the emotional side of life. I had 
been reading Arthur Janov's The Primal Scream and realized that there might be a way 
to answer these questions and continue my research concerning the body. I wrote to 
Janov who responded in writing by saying, "Accept no substitute. Come to California 
and do therapy for at least one year." I declined to follow up his advice.  This attitude 
characterizes the man who views his form of therapy as the only form which has 
reduced all prior styles to obsolescence. The fact is that Primal therapy was not born 
out of a vacuum and that others have developed similar methods before and since. 
Primal itself contains within it Freudian ideas of abreaction, the Reichian theories that 
neurosis and tension are in the body, as well as many Gestalt techniques. Freud's early 
and most exciting work centered around releasing childhood memories and pain. He 
soon moved away from the infant to the young child, but his students occasionally 
returned to this original premise, notably Otto Rank who pointed directly to birth as the 
hotbed of pain.14 Here again is an example of the very reason for my topic. Therapists 
and gurus do tend to proclaim their own method the best. 
	Janov's form of therapy, I feel, leaves the client with no tools to protect 
themselves from the new world they face as they emerge from the womb for the 
second time. They must confront the many dangers of the work world, skeptical family 
and friends, and any unresolved neurosis their therapist might have missed.
Primal Therapy and Reparenting
	Luckily I found a Primal therapist in Toronto who used many different means to 
achieve his results. At that time Dr. Raymond Leibl's main focus was on Primal Therapy 
with a slant towards Reparenting: that is, the reeducating and nurturing of the patient 
after the patient has regressed back to childhood. He also used Transactional Analysis 
both as a therapy tool and as a new defense mechanism for the newly reborn patients 
in his care. His wife, a psychiatric nurse, was very much interested in Bio-energetics at 
this time, which reassured me that my philosophy of the integration of physical, mental, 
and emotional would grow within Dr. Leibl's therapeutic approach. On staff were 
Dorothy Hartsell, M.D. and three or four psychologists who aided Dr. Leibl at different 
times. He had an intensive group on Mondays where the main work was done and 
groups on two other nights when follow-up therapy could be done. Over the next nine 
months I also availed myself of four or five weekend sessions lasting three days each 
with guest therapists; notable amongst these were Sandra Lansman, and Jacqui Schiff, 
both at the forefront of Reparenting.
	My own therapy lasted for those nine short but intensive months. The first 
primal was relatively easy, although it was left to the individual how they would initiate 
the sessions. I started by lying next to a wall and immediately felt that the wall was too 
close and tried pushing against it. This experience led into feelings of wanting to escape 
from the confining influence of the womb and straight into a Primal or the staircase of 
memories attached to my feelings. At the bottom of that staircase I found and 
expressed the sound of the newborn child I had been. I am amazed in retrospect at 
how easy it was to start the process compared to other methods that employ difficult 
breathing exercises. I knew from reading Janov's The Primal Scream that intellectualism 
was one of the worst stumbling blocks to a cure, so I tried always to go for the base of 
the emotions to elicit my hidden birth memories.

Those individuals who have developed layers of subtle, intellectual 
defenses (who have fled to their "head") are the most difficult to cure. 
Insight therapy has been the central treatment of the intellectual class; any 
method that further engages the "head" of these neurotics only helps 
worsen their problem.15

	The other fact that was clear to me was that we were facing our fears, so I took a 
tip from the psycho-dramas I had observed and created scenarios of memories that 
scared me either in the far or near past and even some present or future possible 
terrors. I used these feelings to lead me back further. From my sessions with 
Bio-energetics a somatic therapy based on Reich's expansion/contraction paradigm, I 
confirmed why I was having trouble consistently achieving results with the Alexander 
Method. I was discharging anger as a pure energy and not being nurtured or nurturing 
myself afterwards. In other words my grief was not being taken care of because I was 
working alone and also working on only one aspect of the equation. This realization 
strengthened my belief in the value of looking for the paradoxical resolve in an entire 
issue rather than focusing on one facet at a time.
Transactional Analysis
	Dr. Leibl's work centred around nurturing and a self-directed autonomous 
relationship with the patient. One of the rules he lived by was to confront once, then 
pick up the pieces. So at his centre on Kendal Ave., I found myself searching for my 
own answers. Those answers then became my solutions which I held to my heart like 
hard won-jewels. What Dr. Leibl and his associates did was to keep my transactions 
with them straight and to help me to refrain from being "gamey" in the Transactional 
Analysis sense. If I was playing any of the games listed in Eric Berne's book Games 
People Play, it was pointed out to me. One of the more popular games that people play 
is "Ain't It Awful." People speak of how awful it is the way the government treats us 
instead of doing something about it. In some cases I was left tongue-tied for days until I 
discovered a new insight and way to pass time without games.
	Initially, I had to fight for consciousness as I read both the recommended books 
and those that I discovered for myself. During this phase of therapy, it was interesting 
for me to find that one paragraph of a pertinent psychology text could put me to sleep 
in just a few minutes. If I put that book down and picked up a fiction book, I could 
continue reading for hours. I used this method instead of sleeping pills on many 
occasions, although my dreams sometimes left me feeling as though I had run a 
marathon when I awoke. Later, even the escapist literature I read aided my research as I 
found the heroes synchronisticly filling in blanks in my puzzle. Sherlock Holmes 
became a favourite hero with whom to identify until all my childish inconsistencies 
became purely elementary.
Nurturing
	The emphasis on nurturing was an important piece of the mystery and is 
reflected in Transactional Analysis in the term Nurturing Parent as opposed to the 
Critical or Pig Parent. The difference in this approach and Janov's is evident in his 
statement above. The way he uses the term, "these neurotics" is to me a very callous 
way of labeling a patient; his whole book tends to be directed solely towards "feelings." 
I agree that this is fundamentally important, but so is replacing the scared memories 
with new positive outcomes. The way Janov speaks of this is as if he himself is afraid to 
risk contact. I feel it takes skill on the part of the therapist to identify when a client has 
resolved a fresh conflict with an old issue and then, if asked, nurtures the patient before 
moving on. To impose a hard and firm rule of conduct denotes a weak system.

	Since I believe that the transference is the neurosis, I think that 
doing anything else with the patient other than helping him feel his Pain is 
to render him a disservice.

	Patients often "fall in love" with their therapists because the 
therapist is supplying some of what the patient has been unconsciously 
searching for with his neurotic behaviour.


	Hugging the patient may indicate that the therapist has his role 
confused. He may unwittingly try to be the good parent instead of being 
what he (the therapist) is.15-16

	What I am speaking of here applies directly to my essay and to my subsequent 
realizations in the present. In the past few years, I have found that all people need to be 
encouraged to be children's advocates if society is to stop child abuse. This is universal 
for the therapy room as well as in mainstream society. This role includes the child 
within us all. The people who are working on childhood issues in therapy are 
paradoxically children as well as adults especially within the hypnotic trance. This is 
where the difficult job of the therapist begins and ends. The therapist needs to be able 
to be the perfect parent and present a picture of that for the patient, or help the patient 
paint their own ideal version. As stated in the writings of Carlos Castaneda, it is very 
difficult to be impeccable in this role; so the therapist needs to guard his/her anonymity 
as well as that of the client. Transactional Analysis is one of the methods which does 
analyze that picture and gives the tools back to the client. What Janov is talking of in 
Transactional Analysis terms is the "Adult" state or computer. Even Mr. Spock on the 
popular television show Star Trek has problems maintaining that task of staying 
emotionally unattached.

Jacqui Schiff
	Jacqui Schiff in her book All My Children describes her experience with 
schizophrenic patients whom she took into her home and reparented from 
bottle-feeding and diapering to re-entry into life. She has a phenomenal success rate 
with her methods, which use many of Janov's techniques combined with nurturing. She 
is a remarkable woman whom I have had the unique pleasure to study with during 
three workshops. She is a grounded Earth Mother in a Jungian sense, and in no way 
indulgent or gentle. I have seen her ask patients to stand in a corner until they could 
effectively return to the main group and participate. In her book All My Children, she 
even reports spanking a catatonic patient to establish contact, which places her in a 
decidedly paradoxical position as a nurturer. I can in no way condone spanking 
children, but in this case the patient had that as a reality in their past and Schiff's 
intuitions used it as a key. In terms of parenting my own daughter, I know when I am 
being honest and fair with my reactions and not just responding in anger. Learning that 
skill, however, is long and hard work; it is certainly not innate.
A Personal Expression in Terms of a Shamanistic Healing
	The summer at my home in the country, following those first nine months of 
therapy, was idyllic. I switched from my workaholic mode to one of reflection and the 
enjoyment of leisure. I fully allowed myself to relax and reap the rewards of my labours; 
my rebirth had truly been a labour. I again delved into my art after a ten-year hiatus and 
was able to produce some meaningful work, which further reinforced the healing of my 
birth work. 
	The culmination, though, was a synchronistic event concerning the animal life on 
my property. I am including this example to point out that in a Jungian sense the 
natural world, alluded to in native cultures and in this case followed closely upon the 
heels of a healing, reinforced what had happened in the therapy room. I have always felt 
very close to nature, but the experience to come was to underscore all that I had read 
about Jung and his realm.
	After a summer in retreat at my cabin, autumn was descending from the North 
as my time with the cabin drew to a close. In previous years I had been at war with 
Mother Nature, especially her extremes of weather, and her stinging insects. I had been 
living out the plot to a country and western saga carving my homestead from the 
wilderness like a modern Daniel Boone. I mean this in the same way that Bertrand 
Russell refers to Byronic unhappiness in his book The Conquest of Happiness. Russell 
points out the feeling of superiority that some people feel in living in misery. After my 
success with therapy I spent the summer declaring peace with nature and enjoying my 
home.
	My father and uncle were visiting and helping me close up the cabin for the 
winter. The mornings were touched with frost and the cabin tended to be cool even on 
the hottest days. I got up early one particular morning before sunrise, to start the fire 
which would welcome the old boys with warmth. My first stop before beginning was to 
visit the outhouse. I sat on the commode with the door propped open looking at the 
autumn colours in the pre-dawn light. I heard a crunching sound off to my right and 
looked down to see a healthy red fox staring up at me. I said, "Hello," and he melted 
back the way he had come. Two or three minutes elapsed during which time I got used 
to the shock of what had happened.
	The fox then appeared again but on my left side, this time without a sound. He 
had been four feet away previously, but now he was three feet away and close enough 
to touch. At that moment, a huge flock of starlings landed in the trees around the 
clearing and played musical chairs on the circle of tree-tops for an eternal minute 
before spiraling off in a rush of wings. I remembered the fox and looked down. The fox 
was still looking up, but then looked over at me when he noticed me staring. I said, "I 
think it's going to be a fine day," and he again melted back the way he had come. I then 
looked over at the cabin. At that instant the sun rose over the horizon to shine through 
the far window, hit the wall of the cabin, passed through one of the red glass bottles 
embedded in the near wall of the structure, and touched my face. I felt that nature 
recognized my efforts to make peace. From that day on, my private name is "Fox Who 
Looks Up," in a North American Indian sense. I view my Primal work as being my 
Vision Quest in that the initial work let me fully know who I am as well as who I was. 
Building the cabin was a warrior's task but I lost touch with my sadness until I did 
therapy. This is what Robert Bly talks of in his television interviews with journalist Bill 
Moyers. I had that unwavering focus on my task, but it was not until I could recapture 
my ability to grieve and learn to nurture myself that I could make peace with nature.
	The trouble with North American psychology is that it is not as sophisticated as 
the work one would do with a Buddhist Lama or a Native Medicine Person. North 
American culture simply does not have the bank of knowledge that the indigenous 
peoples have acquired over millennia. To our advantage, we are not hampered by their 
cultural stigmas, so we can create new and fresh theories which I hope are faster. I am 
an inactive Bah' and one of the tenets of that religion is that there are progressive 
revelations that allow the people of the Earth to change over time and receive new 
opportunities to heal their cultures. Does the animal kingdom actually communicate? 
On one level it does not, but in a synchronistic sense it does, since the whole of 
creation is in relationship with us. If we can grasp that paradox and learn to live at peace 
with it, it can give us one more way to heal our other contradictions. After finishing 
therapy, even though I felt very good about myself, I still needed a way to protect my 
new vulnerable self. I returned to Toronto to do more research on Transactional 
Analysis.
Further Research in Transactional Analysis
	Claude Steiner relates, most eloquently, the basic assumptions of Eric Berne's 
philosophy in Transactional Analysis:

	People are borne O.K. Taking the position 'I'm O.K., You're O.K.' is 
the minimum requirement for psychiatry and lasting emotional and social 
well being.

	People in emotional difficulties are nevertheless full, intelligent human 
beings. They are capable of understanding their troubles and the process 
that liberates people from them. They must be involved in the healing 
process if they are to solve their difficulties.

	All emotional difficulties are curable given adequate knowledge and 
the proper approach. The difficulty psychiatrists are having with so called 
schizophrenia, alcoholism, depressive psychosis, and so on is the result of 
psychiatric ineptness or ignorance rather than incurability.17

	This sums up the important facets of the theory, but I also need to add that 
Transactional Analysis helps protect the client and give them the social skills which an 
effective parent would have taught. Where the system falls apart is this: by constantly 
analyzing, the client can become a very judgmental person. This can develop into new 
problems of blame for paranoid clients who tend to see more than what is really there. 
Paranoid people can also be highly sensitive to the unspoken, but they have much 
difficulty sorting through the inconsistent maze of life. Transactional Analysis is not able 
to deal with the many parts within the Multiple Personality or the many character 
combinations found in the Myers-Briggs method. A simple form of classification can 
quickly become a game of three-dimensional chess as methods combine.
Myers-Briggs
	The Myers-Briggs method has room for the judgmental and intuitive as well as 
for Jung's extrovert, introvert, feeling and sensing type. This extension of Jung's work 
explains why some character types do not get along with others. There are sixty-four 
character combinations in all, the same number as the hexagrams found in the I Ching. 
All of these highly intellectual mapping devices can open the client to a dizzying array 
of choices unless tempered with the intuitive skills found in the body.
	Berne's early interest in past memories was aroused by Dr. Wilder Penfield's 
experiments on epileptic patients. They were subjected to electrical stimulation of the 
temporal cortex of the brain while in a conscious state. The patients experienced a 
reproduction of past events, while hearing and feeling (in an emotional context) the 
original drama.18 
	Charcot, Janet, Breuer, and later Freud would adopt the psychosocial paradigm 
in their search for archaic causes of hysteria. The further work of Federn, Weiss, and 
Penfield would postulate that former age levels are maintained in potential existence 
within the individual and that they often would struggle with other aspects of the 
personality. These are called "Ego States." Eric Berne further extended these theories 
with his identification and analysis of ego states in Structural Analysis.
He describes these Ego States as,

coherent systems of feelings related to a given subject, and operationally, 
as a set of coherent behavior patterns; or pragmatically, as a system of 
feelings which motivate a related set of behavior patterns.19

	The division of the client into the three "Ego States"--Parent, Adult, and 
Child--prompted me to write the following poem explaining who I am. Note the 
reference in the three square smiles; for I had noticed that there are three types of 
laughter. Ha-ha is the laughter of the Free Child; Ho-ho is the laughter of the Nurturing 
Parent; and He-he-he is the laughter of the Adaptive Child or Pig Parent (often with the 
head to one side in a what is termed a "gallows transaction"). Gallows laughter is the 
laugh that the condemned person would erupt in to just before the trapdoor was 
sprung. There was also often a statement such as, "You're right Mum, they did hang 
me," at that moment, as the rope inclined the head to one side. The Adult is the 
personality's computer and as a machine does not laugh, except to say the "Ah-ha" of 
realization as the paradoxical key between Child and Parent.
Song of John

My name is John
That you needn't
Dwell upon
Just look into my eyes
And you'll see that my life 
Runs on and on and on

Three square smiles
Ha ha, Hee hee, Ho ho
Another set of eyes 
When I wear my glasses
And all the times
I've cried
To be my smile

Try the lines 
Try the lions
Find this smile
I knew, but didn't know
I'm only meant to die
I have no time to cry

But when the sun 
Is in my eyes
Tears swell
They grow
So that I may know
This life I love 
This life of love

My name is John Paul
That's all

	I became conscious too of life scripts, and saw that these scripts were something 
passed on by parents and parents' parents through generations. The client's goals are 
not necessarily their own goals, but the sins of their parents and their parent parents.

The script scene began long ages past, when life first oozed out of the 
mud and began to transmit the results of its experiences chemically, through 
genes, to its descendents. This chemical branch culminated in the spider, who 
spins his strange circular geometry without instruction, the coiled spirals in his 
chromosomes supplying him with instant engineering drawings that will bridge 
any corner where flies abound. In his case the script is written in fixed molecules 
of organic acids (DNA) bequeathed him by his parents, and he spends his life as 
an educated pen point, carrying out their instructions with no possibility of 
deviation or improvement except drugs or some untoward accident beyond his 
control.
In man, too, the genes determine chemically some of the patterns he must 
follow, and from which he cannot deviate. They also set the upper limit for his 
individual aspirations: how far he can go as an athlete, thinker, or musician, for 
example, although because of psychological barriers great or small, few men 
reach their full possibilities even in these fields...But within his chemical 
limitations, whatever they are, each man has enormous possibilities for 
determining his own fate. Usually, however, his parents decide it for him long 
before he can see what they are doing.20

The Fear of Anger
	I set about the task of unravelling these scripts and worked with the basic 
confused script sentence noted above. "I am afraid that if I make demands I will be 
punished (denied, or rejected) instead of taken care of, and so I suffer and get scared."  
This sentence showed me that a person must make demands if they are to get 
anywhere. My philosophy in the past had been that if you look for what you are 
searching for with sincerity, what you need will be presented to you, or, as Campbell 
says, "Follow your bliss." It was a relief to learn that you also need to ask for what you 
want and sometimes demand what you need. The sense of propriety crumbles under 
this statement. After all, if one is clumsy or brash in their first attempts, they can always 
say, "Excuse me!" The honesty and spontaneity inherent in the demand is in the long 
run more efficient and effective.
	I cannot overstate this because it was a pivotal learning for me and continues to 
reverberate within me. It is important not only to search for your bliss, but also to ask 
for it with more than a humble wish. If, after being raised to be humble, you listen to 
people who fight to master their ego, you can get the mistaken opinion that it is wrong 
to have any ego at all. I think this is the problem of those disciples of gurus and cult 
leaders who put the needs of their bodies and the little children within them in second 
place or no place. The intention and courage are admirable but sadly misplaced. 
	This problem of demanding what you want addresses the issue of fear of anger 
and rejection. Anger is one of the emotions to which we humans are entitled. Bottling 
anger up without giving it vent is the problem we face as social creatures. I believe that 
it is the very fear of facing other people's sometimes legitimate anger that blocks us and 
begets more dangerous forms of rage. I am pointing out the paradoxical difference 
between righteous indignation or moral outrage and the more violent, savage and 
destructive forms of anger.
Neural Linguistic Programming
	My research lead me next to Neural Linguistic Programming (NLP). John 
Grinder and Richard Bandler developed NLP by studying the most successful 
therapists, including Milton Erikson, the famous clinical hypnotist and psychiatrist. They 
later extended their research to include successful salesmen and entertainers. Much the 
same thing was done by Eugene Gendlin when he studied successful clients to see how 
they were able to take in their new-found insights and integrate them. I shall describe 
Gendlin and Focusing later in more detail. 
	The basic premise of NLP is that everyone has a positive intention--even the 
most so-called evil person. Everyone wants to be loved; whether that is called love or 
respect or attention is for me a moot point. The problem is that the unconscious is a 
complicated place populated by little children with confused methods of getting what 
they need. This means that there is only love and confusion. This is the same teaching 
given by Eric Berne: "I'm O.K., You're O.K." It is also the same teaching as in the Bah' 
faith which advocates a progressive revelation and definitively states that there is no evil 
and that there is only God's love.
 
...perfections of man, are purely good, and exist. Evil is simply their 
nonexistence. So ignorance is the want of knowledge (confusion)...
Then it is evident that all evils return to nonexistence. Good exists; evil is 
nonexistent.21

	Charles Hampden-Turner quotes and interprets Martin Buber who takes the 
thought further with Buber's respect for dialogue:

In Buber's terminology, 'good' is therefore that decision which responds 
and reconciles; 'Evil' is non-response. 'If there were a devil it would not be 
one who decided against God, but one who, in eternity, came to no 
decision.' Evil 'comes to us as a whirlwind, the good has direction'.22

NLP and Hypnosis
	This helps to ease the moral issue of, "Is hypnosis manipulation?" Since 
everyone's unconscious has a positive intention and direction toward the common goal, 
love, it must be true that there is no manipulation in the world of the unconscious. 
Hypnotism is the act of getting a person's attention. Their attention is the most precious 
possession a person can give. The deeper their attention is riveted to the hypnotist, the 
deeper the trance; but within this process, the therapist has let go conscious control. I 
was once hypnotized by Herman Weiner, Ph.D., and when I congratulated him on 
some of his technique he told me, "I don't remember a thing I said." He answered my 
puzzled look by explaining that while helping me open my unconscious he had at the 
same time opened his own. Our unconsciouses had communicated, wanting the best 
for us both. If you were to attempt to hypnotize a person to kill themselves, the 
unconscious would intervene to sabotage the act. I think the task that all great 
hypnotists including Gurdjieff, Erikson, and religious leaders are laying on the shoulders 
of their disciples is that you need to choose freely when and by whom you want to be 
hypnotized. This hypnosis can interfere with your ability to enjoy the present moment 
to its fullest. You can be mesmerized by your choices and let opportunities pass by. I 
am enough of a cynic to review this hypothesis continually, considering my recent 
experience with victims of childhood ritual abuse. They have, embedded within them, 
hypnotic commands to kill themselves if their abuse is discovered. I would have to say 
that there is an extreme form of hypnosis found in the state of mind called "terror." The 
lesson here with these clients is not to dig too deeply, because in this case you could 
lose the patient if you probe. The intention of the original hypnotist is the main 
question; that hypnotist's depth of confusion, multigenerational convoluted thinking or 
chemical imbalance is the real problem. There is also the fact that hypnotized subjects 
confine themselves to actions which they considered possible and permissible before 
hypnosis began. This is probably the reason for rituals where children are tricked into 
thinking they have eaten babies, etc. I would, in view of Alice Miller's findings, agree 
with her that a child needs at least one act of kindness bestowed on them to start a 
foundation of love, human sensitivity, and hope. Miller's finding would almost underline 
the need for a clergy to baptize a child with a celestial example of God's love, if it were 
not for the glaring moral sins perpetrated by some servants of God that are surfacing 
daily. 
	NLP gave me a set of tools for reading the visual signs of a subject. First, we are 
all divided into three basic types in terms of assimilating information: Auditory 
(hearing), Visual (sight), and Kinesthetics (tactile). These three basic types can be 
diagnosed and communicated with through those same channels. The eyes and 
language are the best for reading a person's inner messages. If a person uses terms such 
as "Do you hear me?" that person is Auditory. Whereas a person who is Visual will 
speak in terms that paint a picture. A Kinesthetical person will continually speak in 
terms of their feelings and touch. Thus, if you try to communicate with a Visual person 
in purely auditory terms, he or she will not hear you clearly until you rephrase. This can 
be observed in the eyes. Visual people construct images while looking up to the right 
and to the upper left to remember past images. Auditory people construct to the right 
horizontal, remember sounds to the left horizontal and down to the left to talk to 
themselves or recite. Kinesthetic people operate in the world of "downright good," that 
is they look down to the right if asked to feel emotions, tactile sensations, and 
propioceptive feelings (feelings of muscle movement).23
Milton Erikson and NLP
	One could devote one's whole life to the study of Milton Erikson, and the way 
his theories relate to NLP. A victim of polio, Erikson made his world the world within. 
There, he developed deep levels of observation. Erikson had the ability to hypnotize 
one person while talking to someone else. His strength of language, pattern and 
command of metaphor was, honestly speaking, quite beyond me, although I naturally 
do have a love of language and the form called humour. The form of humour I love the 
most includes the NLP term reframing, which takes a person's statement and looks at it 
in an entirely new light. It is also true that this can be annoying, but, if used sensitively, it 
can help a client restructure their problem situation and give them permission to 
change their minds. Besides this there is a system of questions that one can use to 
problem-solve and help other people problem-solve:

1. What do you want?
2. How do you know you've got it?
3. What will it do for you?
4. When don't you want it?
5. What are the disadvantages to having it?
6. What can you do about the disadvantages?
6(a). What stops you?
7. When you have it how will you feel inside?
8. When you have it what will other people notice about you?
9. Do it or recycle through the questions.

	This method of problem-solving encourages you to be more specific in your 
desires. It leads the client below the surface verbal structure of our language and then 
probes the depths for generalizations, deletions and distortions involved in forming the 
linguistic representations themselves. There is a term in the computerworld, "Please 
disambiguate me." Like the computer these questions teach us to be more specific in 
our communication.
	These questions are a major device I use to change people's minds when I work 
with them as a therapist. Combined with the universal quantifier, "Always? or Never?" 
they are powerful tools for eliciting solutions to life paradoxes. If a client says, "Nothing 
ever works," you simply use the universal quantifier and ask, "Never?"
	Breathing at the same rate and mirroring body language as well as using the 
same verbal language as the client is something that I use only sparingly and only if it 
occurs naturally. I believe that the person you are working with will set up those 
opportunities for change at the right time and almost invite you to step in and 
restructure, or help them through hypnosis to restructure. That is the way to get to the 
core: let the client take you to that place inside their psyche where you can talk to the 
child within and in an unintrusive way re-educate or facilitate change for the child.
	Once you have rapport with the person, you may then lead them to a more 
positive outcome. The rule is pace, pace, and lead. In other words, you mirror the 
person's signals (body and verbal language, breathing) and then take the client to some 
previously agreed-upon outcome. You must be prepared for the unconscious to take its 
own time for change as those childhood memories test the water.
	There is something cocky and arrogant about Grinder and Bandler in their 
workshops that makes me think that they are missing that nurturing and emotional part 
of the equation. They treat the people in their workshops as if they are machines, and 
inadequate ones at that. Humour free of sarcasm is not too high a demand to make of a 
therapist. The warm feeling of a smile or good-natured laugh is an elegant form for 
anchoring new feelings to the present. Alice Miller has also criticized Grinder and 
Bandler's mentor Milton Erickson for using therapy as a quick fix to lead the patient 
away from deeper feelings.24
Hakomi
	The Hakomi method addressed many of these missing components of nurturing 
for me. Hakomi is the Hopi word which means, "How do I stand in relation to these 
many realms?" Ron Kurtz is the moving force behind this method and, strangely 
enough, coined the term before visiting the Hopi reservation and finding the definition 
for the term. The main principles working in this collection of methods are nonviolence 
and the developing of noticing skills (the witness). The therapy is nonviolent in that it 
views the client's problem not as a pathology but as a coping strategy that may have lost 
its effectiveness since it was first developed. The style of therapy is one of coaxing 
rather than pushing, although there are some times when careful pushing is helpful 
(such as when working with a Masochist). So far, this form of therapy comes the closest 
to handling the paradoxical world of therapy by laying down coherent maps, although 
after seeing the maps therapists are encouraged by the trainers to throw them away and 
trust their intuitions rather than labelling the client. I will cite examples of the various 
maps below, but feel that more detailed descriptions would need another essay because 
they comprise more than twenty pages in total.
	With Hakomi the therapist brings intuitive beliefs to consciousness by accessing 
and strengthening what they refer to as the witness in a nonviolent way. Often the client 
has been hearing for years that they are crazy or stupid for listening to their inner voice 
when some of what that inner voice is saying may be valid. For example, if you tell a 
paranoid that their paranoia is a heightened state of awareness, you take the pressure 
off and the client can listen to that inner voice. In that case the inherent paranoia will 
still be active enough to self-regulate the inner messages and it will be up to the higher 
reasoning centers to make sure that the client does not make inappropriate choices. 
This freedom from pathology combined with TA or NLP can with practice completely 
turn around an ineffective and indecisive client. You increase sensitivity by lowering the 
client's static and allowing for creativity. This is done in a collaborative framework 
where the therapist trusts that the client will deepen their experience and memory to 
gain self-knowledge and tap into their own power. 
	Reich's cycle of pleasure (expansion) and anxiety (contraction) is expanded in 
one of Hakomi's maps to the Sensitivity (Spiral) Cycle. Before every sensitivity stage of 
the cycle there is a barrier. Before Clarity there is an insight barrier; before Effectiveness 
there is a response barrier, before Satisfaction there is a nourishment barrier, and 
before Relaxation there is a completion barrier. In this way Clarity allows Effectiveness 
more choice and makes Satisfaction possible, thus bringing about Relaxation. The cycle 
takes one deeper into more realizations and, after the session, higher into freedom. For 
many people the nourishment barrier is a difficult one to overcome, just as it was for 
me back in the days when I was first learning the Alexander Method and trying to find 
the missing nurturing component of the equation. Before completing Primal therapy, I 
had thought that hugs were for wimps and losers. I still get a great deal of satisfaction 
from a warm hug.
	One of the strongest tools within this technique is "the Probe," which is in some 
ways similar to the Mantras provided by some meditation techniques. Probes are short 
statements designed to go deep to contact the person's inner child. They are essentially 
statements which are true for the client and can lead the client deeper at the insight 
barrier or flood them with well-being after breaking through the nurturing barrier. 
Furthermore, there are six basis character types that we cycle through or find ourselves 
stuck in. Each of these types has its own pertinent probe, although many probes are 
shared. Within the map the Schizoid is one who is struggling with birth issues, is tactile, 
and needs these probes: "You're welcome here, whatever you feel inside is natural, 
there's nothing inside you that scares me, etc." The Oral is a two-year-old and younger 
stage and requires: "I'll be there for you, you can get what you need, I'll hold you, it's 
O.K. to need, etc." The Psychopath is formed before the fourth year and is an anal or 
oral stage which requires: "You're important, you don't need to impress me, I don't 
want power over you, I appreciate you, etc." The Masochist occurs at the age when a 
child is learning to walk and move freely. It is an anal stage that requires: "You're a good 
person, take your time, there is hope, it's O.K. to be angry, you don't have to be 
unhappy for me to love you, you can love change, etc." The Phallic forms while the 
child is learning sexual and genital sensations and requires: "I'm on your side, you don't 
have to do anything, you don't have to prove anything, it's O.K. to make mistakes, I can 
love you just the way you are, etc." The Hysteric is also formed while the child is 
experiencing sexual and genital sensations and requires: "Whatever you feel is O.K., I 
won't push you away, I'll listen to you, I'll protect you, I won't hurt you, etc."25 As I 
mentioned earlier this list or map of character types is best forgotten so the therapist 
does not stereotype the client, but it is helpful for following the cycling of types since 
sometimes this cycling can be a confusing experience. It is much the same as with 
Sheldon's Endomorph, Ectomorph and Mesomorph, which we can thank for making 
many people feel stereo-typed and uncomfortable about themselves. Clients tend to 
move through these stages as their barriers drop, but if you listen closely you can hear 
the client ask for these probes, so it is an easy method to learn. I have found that, when 
in doubt, "You're lovable just the way you are" is one that fits every type in some way. 
	Two significant exercises that I learned from the Hakomi method are the 
Assisted Struggle and Taking Over. These methods of engaging the body are to some 
extent reminiscent of Fritz Perls' verbal exercises of exaggeration and reversal. Assisting 
someone in identifying with the physical struggle is a profound way for the person to 
get past the obvious surface tensions that possess them, to get to the deeper levels. 
With the Assisted Struggle, if a person appears to be hunching their shoulders, the 
therapist can offer to hold the shoulders down. This gives the client the opportunity to 
struggle against something other than the self and for example, realize that the struggle 
has been against the responsibilities they lived under in their dysfunctional home as a 
child. Taking Over is a creative way to give the person the sensation of freedom from 
structural attitudes. As an example, a client might be very aware of the fact that he or 
she has stiff shoulders. They then notice that they feel as if they are trying to reach their 
ears with a shrug. Someone else holding the client's shoulders physically in that shrug 
gives the client the freedom from that task and allows the inner witness to come out 
and observe. This is also an example of the paradoxical struggle between the 
sympathetic and the parasympathetic muscle systems as I pointed out earlier when 
discussing Reich. The results can sometimes be astounding and take one to the crux of 
paradox.
Moshe Feldenkrais
	To acquire further perspective on this particular paradox between the two 
muscle systems, I next looked at Moshe Feldenkrais, who was a student of Matthias 
Alexander. The more I delved into body work, the more I saw that the original people 
were Reich and Alexander. For whatever reasons, they lacked the communication skills 
necessary to pass their methods forward to the present imbued with their original 
genius and charisma. Today, we need more ways of looking at the same teaching to 
receive comparable results.

Masters and Houston
	Moshe Feldenkrais led me to Robert Masters and Jean Houston; their valuable 
book, Listen to the Body, goes a long way towards explaining Feldenkrais' methods of 
re-educating the body through its correct usage. His methods are in many ways a 
rehash of Alexander's and too mechanistic for me, but his way of re-educating the body 
by having the client do a physical exercise on one side of themselves and repeating the 
exercise on the other side with their imagination is literally staggering. It opens the 
possibility of doing the exercises while relaxing and drifting off to sleep at night or 
unconsciously restructuring your stance while going about your daily life.
	Masters and Houston had started in the sixties with LSD research and had 
moved on to alternative awareness in much the same way as Stan Grof. Grof's work led 
him to rebirthings surrounded by intense levels of music and facilitated by a type of full 
breathing that resembled three hours of hyperventilation. Masters and Houston use a 
more eclectic approach. In their subsequent work, they combine many modalities as 
well as transposing traditional methods from other cultures. In The Possible Human: A 
Course in Enhancing Your Physical, Mental, and Creative Abilities, Jean Houston runs 
the gamut with chapters on awakening the body, senses, brain, memory, evolutionary 
history, the art of the Mensch, inner realms, and viewing the person as a hologram.
	Her description of Karl Pribram's Holographic mind goes far towards explaining 
the fusion of new experiences with past memories, and the ability the mind has to resist 
damage to memory. Just as a hologram shares all the visual information about the 
resultant image within its many parts, so the brain integrates all incoming knowledge 
with everything else learned.26 I have seen this demonstrated many times with my 
daughter. When she learned to walk there was an initial act of walking successfully a few 
steps, followed by two weeks of crawling. After that two-week period, she stood, and, for 
the most part, never crawled again. I must state peripherally that the implications of this 
observation are tied directly into the work of Carl Delacato. He has shown that 
interference with the child's natural methods of integrating locomotion can lead to 
learning disabilities.
	Both Jean Houston and Ron Kurtz with his Hakomi methods come the closest 
to a purely eclectic approach. I found Houston's books to be important, but so subtle 
that without her there, adding her zeal, I was lost. Ron Kurtz comes the closest to 
inviting the client to find their own path and is honest enough to point out the main 
drawback to his system: that of labeling and charting the client as a Schizoid, Oral, etc.
Big Hug Bonding
	As this research was drawing to a close, I learned that Dr. Leibl was running a 
"Big Hug" therapy group. I became a volunteer "Dad" in the group and learned much 
while attending staff meetings to discuss cases afterward. This bonding work centered 
on the work of Leon Yorburg, M.D., Jane Ferber, M.D., and Andrew Ferber, M.D. and 
seemed to me to be an outgrowth of the rage reduction exercises I had seen years 
earlier in Primal therapy. Two patients, and on rare occasions more, are paired together; 
they then have the choice of either being laid upon or lying on top of the other person. 
There is usually a time limit of one hour apiece, before the roles are reversed. The 
person on the bottom does whatever they like primally while the person on top 
radiates love and struggles to stay in contact. There is only a simulated feeling of being 
trapped since it is quite easy to roll from under if needed. The primary dichotomy 
present in the experience is control versus lack of control. It is sometimes more painful 
if the person on top is too light or if their thoughts drift off and they cannot stay 
present. I liked the work because I found that primal work done alone or with someone 
just sitting idly by does not give the child within the client the sort of contact they had 
in the womb. This is also a way to relearn the social skills involved in true closeness. 
You cannot be any closer than right on top of or underneath someone, and you do 
learn quickly how to get comfortable with someone's pain without reacting to it or 
taking it on.
	Dr. Leibl would spend the first hour listening to clients' requests and comments 
before pairing them off. The volunteers either circulated and helped those who needed 
more weight or were assigned to specific people for varying lengths of time. In 
retrospect I find that the work is fine, but that the social fears of potential sexuality are, 
for the general lay-therapist, problematical. Even in Dr. Leibl's group, people are given 
the option of working with each other from the distance of the other side of the room 
and skin-to-skin contact is not encouraged. I can see the wisdom in this stance for the 
therapist as well as the client, but the message is ultimately that it is not O.K. to touch 
our fellow humans. That is quite a contradiction and paradox to resolve unless you 
build choice into the system in such a way that the client is choosing of their own free 
will.
Psycho-motor
	Albert Pesso has created a fine method to give some distance and perspective 
for the client. Pesso's work, developed from the psycho-drama, is called Psycho-motor. 
The main difference is that the therapist takes a part in the drama or movie. Since it is 
videotaped, it can give insights from an added dimension after the session and can 
strengthen the objective relationship the client has with their structure. The therapist is 
a facilitator and reads the bodily attitudes of the clients to help the client identify any 
obvious tensions or messages in their body language. The client selects other clients to 
populate the re-creation of their world as a child. Those people can also be portrayed 
on different levels to help identify the complicated and paradoxical structure of the 
family. There can be the angry drunken father, and the pathetic, soft-hearted father, and 
the ideal father, etc. This modeling can present the client with many old and new 
dialogues in the family structure and is a safe way to include the rest of the family in the 
healing process. The group is sometimes enrolled as an amplifier and when the 
damaging part is beaten or killed they echo the groans, etc. 
	For example a client can use this form of therapy to map their family dynamics. 
If a client knew that their father was an alcoholic and that their mother was 
codependant, how did that tie into the brutalization they suffered at the hands of 
neighbourhood children whose mothers viewed their mother as a snob? How did all 
those factors relate to their relationship with their sisters and then to their lovers? In 
standard therapy the client would be forced to view one or two of those relationships 
and only hope that they could tie it together in some primal fugue. Pesso's method 
gives them an opportunity to view their life as a whole and see its re-creation side by 
side with the past. This is another attempt to integrate the mental, emotional, and 
physical. I have noticed that some patients are unable to leave the process. Perhaps this 
is because of the degree to which the therapist is empowered and takes over for the 
client. At times, it comes dangerously close to spoon-feeding the client.
Somatic Therapies Employing Lines of Meridian
	Next in my research I met Gail Angevine, a disciple of Nymgal Rinpoche, who 
did an intuitive style of body work that involved tracing the energy lines of the body 
with her thumbs. I studied with her for two years. During that time I learned much 
about the lines of Meridian. These are the same lines of energy used in Acupuncture, 
Acupressure, Touch for Health, Reflexology, Vitaflex, Polarity, and Shiatsu. These lines 
are like highways or electrical circuits through the body that can become blocked or 
dammed up and which the therapist frees by various methods. The trouble with these 
methods is that they can be very painful. I met a Deep Tissue body worker years later 
during the Trager training who phrased it correctly when he said, "You can't put pain in 
when you take pain out." He told me that he had long term patients with whom he 
thought he was having success who would, a year into on-going therapy, suddenly be 
faced with the same issues they entered therapy with. Nevertheless I do feel I did gain 
much understanding from these methods. Perhaps they were just cycling through their 
repeated birth traumas. My particular philosophy is to use gentle methods, but this is 
where I get caught up in the paradox. Maybe a little pain is needed sometimes or, 
rather, the pain opens the same door through which it had been originally inflicted.
Focusing
	Gail Angevine also introduced me to focusing, Eugene Gendlin's approach, 
which I mentioned earlier. While studying successful clients, Gendlin found that they 
assimilate their new learnings by very similar methods. 

First, we found that the successful patient--the one who shows real and 
tangible change on psychological tests and in life--can be picked out fairly 
easily...what the successful patients do inside themselves.27


The skill we have observed and defined is not only for problems. Among 
those who know it, it becomes an internal source that is consulted many 
times every day. 28

	Gendlin sums up the skills in a series of questions that the client asks their body 
and imagination.

1. Clear a space
	How are you? What's between you and feeling fine?
	Don't answer; let what comes in your body do the answering.
	Don't go into anything.
	Greet each concern that comes. Put each aside for a	while.
	Except for that, are you fine?

2. Felt sense
	Pick one problem to focus on.
	Don't go into the problem. What do you sense in your body when you 
recall the whole of that problem?
	Sense all of that, the sense of the whole thing, the murky discomfort or 
the unclear body-sense of it.

3. Get a handle
	What is the quality of the felt sense?
	What one word, phrase, or image comes out of this felt sense?
	What quality-word would fit it best?

4. Resonate
	Go back and forth between word (or image) and the felt sense.
	Is that right?
	If they match, have the sensation of matching several times.
	If the feltsense changes, follow it with your attention.

When you get a perfect match, the words (images) being just right for this 
feeling, let yourself feel that for a minute.

5. Ask
	"What is it, about the whole problem, that makes  me so      ?"

	When stuck, ask the questions:
	What is the worst of this feeling?
	What's really so bad about this?
	What does it need?
	What should happen?
	Don't answer; wait for the feeling to stir and give you an answer

	What would it feel like if it was all OK?
		Let the body answer:
		What is in the way of that?

6. Receive
	Welcome what came. Be glad it spoke.
	It is only one step on this problem, not the last.
	Now that you know where it is, you can leave it and come back to it 
later.
	Protect it from critical voices that interrupt.

Does your body want another round of focusing, or is this a good place  
to stop?29

Focusing Compared with NLP
	These methods of Gendlin's are not unique. The same strategies are present in 
Milton Erickson's hypnotic tools. Grinder and Bandler's terms of "Match and Pace" can 
be substituted for "Resonate" and "Lead" for "Ask." "Getting a handle" can be viewed 
as getting a sense of whether you are experiencing your problem as Visual, Auditory, or 
Kinesthetical. The difference between NLP and Focusing, I feel, is that Gendlin directs 
you to go deeply into your feelings whereas Grinder and Bandler present themselves as 
manipulators who can change your inappropriate misinterpretations within your 
linguistic patterns as related to your body. This is not to say that there are no people in 
the NLP field who have a nurturing approach. I am again pointing out a potential 
danger in placing faith exclusively in one sacrosanct form of therapy.
Danger of Therapist Empowered Therapies
	There are many therapies that can empower therapists to the point that they can 
begin thinking that they--the therapists--are doing the work, and are magicians in touch 
with the gods or God. Therapeutic Touch, Reiki, Rebirthing  la Leonard Orr, and EST 
all open themselves to this danger. The trouble is that when the therapist takes on too 
much power and pushes the patient, or suggests without letting the person discover on 
their own, that client can later seek out revenge on themselves, others, or the therapist. 
In too many of my searches I have encountered therapists who claim insights into the 
supernatural world. They claim to have spoken to spirits and messengers from other 
planets. Maybe they have, but what does that do for the client? The client is here on 
earth trying to keep their feet on the ground. I prefer to empower the client, and if a 
client comes with the belief that they are communicated with by beings from outer 
space, then that is beside the point. It only matters to me if those beings are going to 
help.
	I sometimes have images of a client's past flash through my mind's eye and have 
verified them, but I do not then advertise that I can read minds. It is not important; it 
could be part of my intuition and skill or simply a coincidence. I let the experience 
wash through me and get on with the job of staying in touch with the client. For my 
value system there is something too grandiose about someone saying they can see 
someone's past life or future. Even the Tibetan lamas I have spoken with say that there 
is no reincarnation and no spirits, but in the next breath talk of their own past lives. I 
have also heard that some religious leaders describe the belief as being that all the past 
lives are occurring simultaneously and in the present, so there is no past. What we have 
been learning in physics would support this view; everything is in a state of 
inter-relationship so that there is no time--all is relative. In the realm of semantics 
language is so deficient that it precludes even speaking definitively about these forms of 
reality and attempting to move them into generalized conversation. I believe this is that 
world of paradox where things can be true at the same time they are not true. I would 
want a larger bank of knowledge and understanding behind me before I would feel 
comfortable meddling in someone's past-life or aura. Again I must say that these 
methods can work for some.
Stanislav Grof's Rebirthing
	Even Stanislav Grof, who is renowned for his mapping of the birth matrices, has 
empowered his therapist to use very painful Shiatsu-type pressure points to get people 
in touch with their pain. This is too interventionist a style for me. I do use his mapping 
of the stages of birth: the first being the oceanic bliss of the womb, the second the 
hostile environment as the hormones change in the womb and contractions start, the 
third stage of compression in the birth chamber, and the final light at the end of the 
tunnel with the sometimes searing pain of raw oxygen.
Manifesting
	There are philosophies, such as manifesting, which encourage the client to 
imagine and in some ways wish for what they want. If you cannot do it, the result is the 
painful "I'm not O.K." There are similar, almost cult-like, groups who encourage you to 
manifest money by mailing them some. The obvious indicator with these groups is the 
inherent loss of autonomy for all except the leader. 
	This method does have some merits though; Louise Hay has published a 
booklet called Heal Your Body which is very good for directing people to feel their 
bodies. She looks at the diseases of the body as metaphors for imbalances in a person's 
life. For instance if you were having trouble with allergies, she identifies the cause as, 
"Who are you allergic to? Denying your own power." She then provides you with the 
new thought pattern to be repeated daily, "The world is safe and friendly. I am safe. I 
am at peace with life." This method is ideal for the hypochondriac who can with this 
method focus inside themselves for the cure rather than searching the world for a 
saviour healer. There could be merit to the method too; Louise Hay feels that she 
cured herself of cancer with these affirmations.
	I often use this book with clients who are having trouble identifying with their 
body. If the person is in their head thinking, I usually find that they are not focusing on 
their feet and lower body. While they are on the massage table I encourage them to 
imagine they are breathing into their feet or knees, for example. If they are having 
trouble or pains with those areas of the body then I suggest that they buy or borrow the 
booklet and use its affirmations a couple of times a day. This combined with Gendlin's 
focusing can give great insights into the connection between the body and emotions.
Self-Help Groups
	Compounding the issue are amateur systems like Alcoholics Anonymous and 
other 12-step programs with the heavy emphasis on the assumption that alcoholism is 
a disease and on the power of God and prayer to heal. Re-evaluation Co-Counciling 
and Peer-Counciling run the same danger; they are susceptible to having one 
personality emerge to take control by pushing, and then pay the price by having the 
others seek revenge. As always there is the paradoxical fact that these methods can 
work splendidly for some and not for others. 
	The Alcoholics Anonymous Serenity Prayer is a hymn to the ecology of mind, a 
term coined by Gregory Bateson. It can heal the splits between fused yet oscillating 
values of the alcoholic value system--risk and security, power and surrender, 
dependence and independence--and develop them all into a synergistic whole.
 
God grant us the serenity to accept the things we cannot change, courage 
to change the things we can, and the wisdom to know the difference.

	Even the general heading of Humanistic Psychology has been criticized by Rollo 
May for its inclination to dismiss "thinking, reflecting historical man" for "feeling, 
touching man in the 'now.'" He warns that "anti-intellectual" and "anti-humanistic" 
thinking was also popular as Hitler came to power.30
The Trager Approach
	As I moved on to work with and study the Trager Approach, I became aware 
that it was also open to cliquish behaviour by its devotees. In fact I would go so far as to 
say that for all the elegance of the method the training is elitist and exclusively available 
to the upper- and upper-middle-class. Gone are the days when a session with Matthias 
Alexander cost one penny. That said, it is still for me the best approach available for 
teaching a method similar to the Alexander Technique and for letting go and 
experiencing faith in the body. By itself, and without these other methods I've 
described--especially those which give the client new protection skills--it is usually just a 
band-aid. More than any other method, it requires the patient to be in direct control of 
their goals. Heavy dissociation, as with Multiple Personalities, can place the client so far 
from the process as to negate the benefits entirely. One personality can lie on the table 
and another personality get up after the session and say they did not feel a thing. The 
flexibility to integrate other methods is essential in this case.
	The beauty of the Trager approach is its gentleness. It is not a massage 
technique per se. It is a gentle rocking within which the therapist can feel the tensions 
of the person before those tensions flex. The job of the practitioner is to approach 
those tensions without triggering them and thus build a field of safety around them so 
the client can let go. As pointed out before in my discussion of Wilhelm Reich, those 
tensions are, it is believed, tied to past memories. Therefore, as the tensions are relaxed, 
the physical stance taken to support those memories is removed, making change 
possible.
	There is also an inclination within the movements that the therapist uses to 
encourage the lengthening of the body. I have phrased the preceeding sentence in this 
way to avoid saying that I stretch the client. People use two sets of voluntary muscles. 
The first set is obvious: there are the muscles that do the work such as lifting and 
pushing. There is also a set of muscles bringing the body back to its state of rest. There 
are some cases when these muscles are never allowed to relax. These are the muscles I 
work with and allow to lengthen and which are, in relationship to the first set of 
muscles, a paradoxical system within the body. In Reichian terms they are the 
sympathetic and parasympathetic muscle systems. 
	When the astronauts return from outer space they are usually an inch taller due 
to lack of gravity. So it is with Trager that after regular sessions, the clients are taller. 
They are also lighter on their feet and more agile. I have a background as an artist and 
so I sometimes think of myself as sculpting people's bodies in the same way that the 
Inuit artist finds the subject within the raw soapstone. As I work with people, they often 
try to anticipate the next move and help me with it. We usually have a great deal of fun 
with this letting go process as I give them permission to let me do the work while they 
enjoy the rest.
Mentastics
	Mentastics is the form of follow-up exercise developed by Milton Trager to 
accompany his sessions. Before a client stands down from the massage table, they are 
shown how they are suspended in space by their parasympathetic muscle system rather 
than struggling against gravity. As the client walks around the room with this new 
experience in the body the therapist encourages the client to lighten each step and 
leave each component of the body rubbery until it is needed to work. This is another 
paradox that clients learn to integrate. Many people keep their bodies in a constant 
state of tension. You do not need to tense your shoulders if you are only walking and 
using your legs. In fact you only need to tense one leg at a time.
My Style of Somatic Therapy
	The problem I have found with the Trager Approach is that the rare client can 
shift their tension around the body, so that you wind up chasing the tensions about the 
body with little result. This is a coping strategy and survival technique which will go in 
time, but if it persists I offer the client the option of using rebirth breathing. 
	Breathing is an often underestimated tool. We breathe about five thousand 
gallons (thirty-five pounds) of air every day, about six times our food and drink 
consumption. It is so easy to hide tensions within our breathing. Clients do this by 
holding their breath at the beginning and end of each breath, before taking the next 
cycle. Rebirth breathing is like the circular breathing done by brass musicians to hold 
sustained notes. To the outside observer in the therapy room it looks and sounds like 
hyperventilation, but results are astounding and, combined with the gentle rocking of 
the Trager, can release years of emotional blockage. This is my own personal style and 
method which I combine with the invitation to the client to seek out their own path to 
self-knowledge. I offer them the use of my library and bibliography toward that end.
Some Pitfalls of Emotive Therapy
	I have also observed that primal therapists and some rebirthers eventually move 
away from the screaming and yelling of their padded therapy rooms and on to more 
cognitive methods. Initially this is done to give the client more protective strategies, but 
I am beginning to suspect that there may be two other reasons at hand. The therapist 
may be tired of the noise, or they may be reminded that they themselves should be 
delving deeper, as Alice Miller suggests in Banished Knowledge.31 Whatever the 
reason, the customer can be left in the lurch vis-a-vis their long-term therapy goals or 
be sadly detoured before completion. This again is a good reason to have more than 
one therapist to consult.
Personal Results from an Eclectic Base
	The New Age of consciousness has brought much upon us. Many talented and 
creative people have dedicated their lives to invent new methods to help people cope. 
It can paralyze us with choices and paradoxical inconsistencies or it can empower us 
with the universal choices of free and endless knowledge. If I had chosen only one of 
the many forms of therapy I do not think I would have reaped the results which have 
accrued to me. An eclectic approach has, on a personal note, cured my stuttering and 
other insecurities and stabilized my artistic output. Best of all, it has empowered me to 
become my own healer. This is also my goal in working with people. It is most 
important that clients learn how to heal themselves and prepare for the day when they 
are on their own.

Mental Health and the Computer
	Perhaps one day the questions listed by Gendlin, Grinder and Bandler, and the 
Hakomi probes will be amalgamated, so that the home computer can be used to clear 
some of these convolutions in thinking. Timothy Leary has already created a computer 
game which rebirths the player and can also be used as an aptitude test with business 
implications. Part of its functions I believe derive from Leary and Hubert S. Coffey's 
research on Henry Stack Sullivan in the 1950s. Blue Valley Software has just produced 
four separate programs to aid therapy. One of the programs, Magic Mirror, uses some 
of Gendlin's methods combined with self-affirmations to help people change their 
minds. The danger I see with computers is the way it locks some people, like myself, 
into the left-side or logical side of the brain. When it becomes time for me to do my 
work as an artist, I must leave the computer and nap before picking up a paintbrush. I 
also wonder if there is any truth to the belief that the electro-magnetic waves from the 
monitors are damaging for people using them.
Listening to the Client
	In my own work as a therapist, the eclectic approach has allowed me to 
incorporate the methods brought by the client. We can then custom-fit a safety net of 
protective strategies, so the client can then let go but be held. When a person comes to 
me with double binds and wants to drop their protective tensions, it helps to listen 
clearly to that distant longing on the other end of the line and take everything they say 
as a distinct possibility. Their philosophy might be different and not seem to fit my 
cosmology, but that does not make them wrong. In a more cosmic sense, there is a 
place of congruence where all may nestle. In a world where everything is relative, it is 
most important to pick up the receiver, listen, and welcome, rather than passing 
judgment with the click of the dial tone or, worse still, put one on hold with elevator 
music that, ironically, does nothing to elevate.

Conclusions

	The Liberal Arts program within the ADP has enabled my research to continue 
unabated. My initial fears about entering the halls of academia were soon swept away. I 
was afraid that I would be forced to paint myself into a corner with a reductionist 
philosophy into which everything else in my life would have to fit. Far from it! The 
program here at Vermont College has encouraged eclecticism, so long as it truly 
spreads its branches to all the disciplines. Within the ADP I would have to search far to 
find contradiction, but I have found peace with paradox. My conclusion is that with 
every form of therapy I have experienced there is something overlooked, something 
that does not fit for every person. We all are trying to come to some kind of peace with 
the paradoxes of life. Even people whose parents did give them the freedom and the 
security Abraham Maslow outlined, in his hierarchy of needs and who enjoy a greater 
element of flexibility, still struggle with daily headlines to come to some peace of mind 
in an ever-changing world. The only unalterable conclusion I can reach is that the 
perfect therapeutic facilitator is one who has experienced all the walks of life and all the 
different modalities within the therapeutic community. Eclecticism, paradoxically, is a 
state that can never reach perfection before reaching enlightenment because there is 
always something new to learn. There is always a new and rich way to fit into the 
cosmic scheme. The same is true for therapist and client. Life is learning, learning how 
to fit and learning that we already fit. As in Quantum Mechanics, there is no elitist 
objectivity. We cannot paint ourselves out of the picture no matter how we try, whether 
emotionally, physically, intellectually, spiritually or environmentally. We are the picture 
and the picture is us. Any method out there that proclaims its unifying principles to be 
above any other is opening itself to the chaotic side of paradox.
Notes

 	1Gerald R. Weeks and Luciano L'Abate, Paradoxical Psychotherapy, (New York: 
Brunner/Mazel, 1982) 5-6. 
	2Eric Berne, Beyond Games and Scripts, (New York: Ballentine, 1981)
	3Gary Zukav, The Dancing Wu Li Masters, (New York: Bantam, 1980.) 31. 
	4Ken Wilber, No Boundary, ( Boston: Shambhala, 1979) 9-10. 
	5P.D. Ouspensky, In Search of the Miraculous, (New York: Harcourt, Brace, & 
World, 1949) 41. 
	6Ibid., 44-49. 
	7Carlos Castaneda, Journey to Ixtlan, (New York: Bantam, 1972) 260. 
	8Rinpoche Chgyam Trungpa, Cutting Through Spiritual Materialism, (Berkely: 
Shambhala, 1973) 111-115. 
	9Gerald R. Weeks and Luciano L'Abate, Paradoxical Psychotherapy, (New York: 
Brunner/Mazel, 1982) 8.
	10Lawrence Abt and Irving Stuart (ed), The Newer Therapies: A Sourcebook, 
(New York:Van Nostrand Reinhold, 1982) 21.
	11Z.J. Lipowski M.D., "Psychiatry: Mindless or Brainless, Both or Neither?" 
Canadian Journal of Psychiatry 34 (1989): 249.
	12Orson Bean, Me and the Orgone, (Greenwich, Conn: Fawcett, 1972) 10.
	13Wilhelm Reich, Selected Writings: an Introduction to Orgonomy, (New York: 
Doubleday, 1976) 125.
	14Martin Gross, The Psychological Society, (New York: Random House, 1978) 
225.
	15Arthur Janov, The Primal Scream, (New York: Dell, 1975) 59.
	16Ibid., 264-265.
	17Claude Steiner, Scripts People Live, (New York: Bantam, 1973) 1-2.
	18Thomas Harris, I'm OK-You're OK, (New York: Harper and Row, 1973) 25.
	19Eric Berne, Transactional Analysis in Psychotherapy, (New York: Grove Press, 
1961) 17.
	20Eric Berne, What Do you Say After You Say Hello, (New York: Bantam, 1976) 
63.
	21`Abdu'l-Bah, Some Answered Questions, (Wilmette, Ill: Bah' Pub., 1981) 
263-264.
	22 Charles Hampton-Turner, Maps of the Mind. (New York: Macmillan Pub, 
1982) 124-125.
	23J. Grinder & R. Bandler, Transformations: Neuro-Linguistics Programming and 
the Structure of Hypnosis, (Utah: Real People Press, 1981) 238.
	24Alice Miller, Thou Shalt Not Be Aware, (New York: Penguin, 1986) 33-34.
	25Ron Kurtz, Hakomi Method: The Integrated use of Mindfulness, Nonviolence 
and the Body, (Life Rythm, 1989) 140-141.
	26Jean Houston, The Possible Human, (Los Angeles:Tarcher, 1982) 191-192.
	27Eugene Gendlin, Focusing, (New York: Bantam, 1981) 3.
	28Ibid., 4.
	29Ibid., 177.
	30Martin Gross, The Psychological Society, (New York: Random House, 1978) 
307-308.
	31Alice Miller, Banished Knowledge, (New York: Doubleday, 1990) 184.
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