Authors Reflections

I've learned about the simple bliss of making contact with my experience through meditation and character structure. My 'heady' part can now more easily dissolve into the ease of just sensing the softening of the scalp. In fleeting flashes, there is no me or mine in the way I conceive of me or mine in my every day mind. There's just this body, sitting and noticing sensations arise and fall, nothing to do, nowhere to go. A sigh on the out breath as my shoulders drop a few millimeters and I soften into the earth.

Writing on the Moon is fifteen years in the making and it is about imagination and originality—two crucial elements in our creative life—and the ability to magically rearrange memories and emotions that have been stored away in some deep and ‘unworded’ place. Young children have direct access to their creative unconscious and touch of wonderment. But many of us lose some of that ability as we get older and become more constrained and concrete— and perhaps frightened of that playful part of ourselves. When I was a young girl I would spend hours in my large walk-in closet, playing with my imagination. I would put on my glasses and my wooly cape, and I would make up stories of traveling across the desert to live in a small Bedouin town, selling exotic perfumes. Or turning jewels into meteor showers. I would consult elders about secret watering holes, which led to narrow trails and berry patches. The elders scratched a map in the dirt and showed me where quicksand hid and monsters lurked.

At age 74, Carl Greer wanted to give back to the collective consciousness that fueled his journeys into clinical psychology, Jungian analysis, shamanic healing, teaching and private practice, thus the creation of Change Your Story, Change Your Life. Carl culled a decade of journal entries detailing his experiences. Initially, the stories were jotted down for himself. Writing was a useful tool to help him capture ideas, sensations, considerations, to make sense of all the experiences he was having in the jungles and mountains with various shamans.

Somatics is both a science and a philosophy but it also includes holistic manual therapy as a practical application of its principles. Because it is a new inquiry into the nature of the body, it demands new eyes and bold forward thinking investigators who have freed themselves from the artificial divisions of the past.

On a surface level, I am dealing as a therapist with difficult family dynamics and children effected by them. At the next level, I am aware and focused, when a young person is in the room, on the emergence of character structure before musculature has been patterned, molded and congealed to create the illusion of safety while effectively but sadly holding back essential life force. This patterning along with difficult life events and accompanying painful narratives is what usually brings adult clients into my practice.

For much of my professional life, I have been fortunate to do work that I love; work that is profoundly meaningful to me, and that I consider to be “who I am” as much as it is “what I do”. Early in my career, that professional identity centered on being a somatic psychotherapy practitioner. Like many of the readers of Somatic Psychotherapy Today, my life has been enriched and forever transformed by my own experiences as a somatic psychotherapy client. As a therapist, I understood my clinical work as not just potentially “life-changing” for my clients, but “culture-changing” as well. I lived and breathed the work, and brought a somatic perspective to my whole life – how I moved, how I interacted with others, and how I understood the world. Later in my professional life, I had the opportunity to broaden my focus to include teaching somatic psychotherapy graduate students and conducting research into the various ways a somatic perspective might inform a range of topics – for example, working with trauma survivors, integrating somatics and the expressive arts, and transforming the process of teaching and learning. So now when people ask me what I do for a living, I am much more likely to describe myself as a somatic scholar/activist than a somatic psychotherapist. This shift in professional identity is important in understanding how and why I came to write Embodied Social Justice, because like my previous books (Elemental Movement, 2000; Knowing in our Bones, 2011), this book is based on original research. Although I have tried to write it in a way that engages and inspires readers, at its heart it is research document.

Early in the writing of the first draft of It’s Never Too Late: Healing Prebirth and Birth At Any Age, I discovered there were steps, especially in the embryo’s story, that even after studying, I had difficulty envisioning. At the time I wondered, could I leave these hard to reach, yet essential steps out of my written examination? Would anyone besides experienced embryologists and biodynamic craniosacral therapy teachers notice? It didn’t take long to come clean with myself, that if I skipped intricate steps in my understanding, I would only further reinforce what was at the root of my amnesia, and that in order to be whole myself, I had to find out what was going on.

The Meditations of Marcus Aurelius have provided inspiration, comfort, and counsel to intrepid readers for approximately two millennia. Having read through it yet again (for at least the twentieth time), I found myself puzzled by the fact that I had never undertaken a similar exercise. Keeping a journal of my thoughts about the vicissitudes of the human condition, and my struggle to understand its challenges, had not become a habit. Marcus, as far as we know, never intended to have his ruminations published. Those thoughts were not meant for the world at large. He simply kept a journal for his own use, for his own efforts at self-rectification and self-governance. The original title was To Himself, and the book in which he recorded his thoughts was not, to our knowledge, shared with family, friends, or staff. The last great Roman Emperor thought a great deal about the nature of the good life, the nature of virtue, the temptations to vice and weakness, and his own insignificance by comparison to the vast Cosmos and the power of the all-pervading, governing Logos (the organizing principle of the natural world).

I’ve loved writing regularly for Somatic Psychotherapy Today. The initial writing brief for my first Bodywise article back in the summer of 2012 was to say something about my work from ‘across the pond’ - as many contributors are based in the States. Brief sounds chilly and formal. The reality was a warm invitation from Nancy Eichhorn, the founding Editor-in-Chief, to reflect on my current work as a relational body psychotherapist, my Buddhist practice, and my work as an ecopsychologist, and then to write about them. So, I did, associating as best I could the work I was currently doing with the theme of each edition of Somatic Psychotherapy Today. It was an enjoyable challenge! Somatic Psychotherapy Today’s themes over the past five years have been many and varied, from diversity, diagnosis, and trauma to pre and perinatal psychology, embodied spirituality and societal embodiment and disembodiment, amongst others.

From an expanded sense of creativity, I suggest that all psychotherapists, whether engaged in somatic work or in traditional talk therapy, are simultaneously artists, and that all effective psychotherapy is co-creative by its very nature. The art of psychotherapy is in the precise timing and subtle choices of what gets said or how touch is delivered. From the perceptual side, psychotherapists pick up on tiny cues that allow synchronous rhythms of body, mind, heart and soul. Likewise, it is a creative act to encourage, inspire, and welcome in emergent products from the relational unconscious, such as images, symbols, metaphors, or dreams that guide, light, or unblock the path forward.