Gaia: Non-Dual Psychotherapy - Books, Methods, Masters

Re: Emperor's New Therapy - Cognitive Therapy

http://baumbach.gaia.com — Sun, 05 Apr 2009 13:40:04 GMT

While I agree in theory with most of what swami says, in practice there are often problems. We who have a wider view of what being alive is all about naturally want to bring our clients, suffering from their narrowed perspective, to where we are, and thus we invite them and give them "travel instructions." What often happens with this approach is that, ultimately, they don't get there. There are several reasons for this.
1) Their narrow vision is perceived by them as who they are. It is thus background and invisible and accompanies them wherever they go.
2) They add the illusion of change to their perspective and thus think they're on the way when they are still where they started.
3) Our own situation differs from theirs not in kind, so much, as in lack of attachment. In order to remain in the world, we must limit ourselves, as they do.

That's why I find the best approach is not to try and bring them to us, but to bring ourselves to them. To enter their world and take up residence. To adopt their perspective (without their attachment) in a sort of individual-sized Boddhisatva vow, and just hang out and help them find their own way rather than to try and give them ours.

Re: The "Holy Encounter"

Fri, 23 Nov 2007 21:15:53 GMT

Billy, thank you so much for sharing this post....

I'd like to add also that this applies in any relationship, this true perception... seeing that the 'person' is not the conditioning.

I currently have the opportuninty to deeply look at this in my intimate relationship with my partner Paulie.

Offering an environment of non-judgement, of not punishing or resenting the 'other' for slipping into an unconscious, yet -unexplored, mind state or reaction, is the only way to truly be of assistance.

I find it is difficult enough, well a challenge, not to judge myself in times of mis-identification or reaction, and having somone else there punishing or judging , makes it more of a challenge to come back to our natural, true, Being of peace.

And even though, in relationships, the 'other' may not be able to offer an environment of non-judgement, we have to offer that to ourselves, and see and accept that they are not able to be at that level of awareness, yet...

So, knowing how this feels, I see that it is best to allow someone to react in a non-judgmental , non-punishing enviroinment, not mistaking who they truly are for their temporary reaction.

This is the best we can offer another towards liberation from suffering.

Love to All,

Soul

The "Holy Encounter"

http://billyledford.gaia.com — Fri, 23 Nov 2007 15:34:26 GMT

In my definition of nondual therapy I mention an aspect of the therapeutic relationship called a "holy encounter." This is an idea from A Course in Miracles that I think is very important when it comes to psychotherapy. But what is meant by this idea? What does a "holy encounter" look like or consist of? Here is how Robert Perry describes the holy encounter in his amazing book Return to the Heart of God: The Practical Philosophy of A Course in Miracles:

"One person allows into her mind a fresh perception of the other, and this sparks an encounter in which both individuals experience a new view of each other. The chalice of true perception is passed back and forth, and as they both drink of it, they are lifted together into a timeless moment. This moment may feel spiritual or it may not. Yet neither one will leave it the same person, and the change that enters in this moment may change countless lives beyond their own" (emphasis added).

He then goes on to say something about this "true perception":

"The true perception that is exchanged in these encounters is a way of seeing the other person that overlooks all that would make us recoil from him or her. This true perception, then, is simply another way of talking about forgiveness. Forgiveness is the active ingredient in holy encounters.... [T]he full power of forgiveness lies not in the private experience of it, but in the giving and receiving of it. That is where forgiveness has maximal power to change us and change the world around us. And that is why the Course teaches that it is 'holy encounters in which salvation can be found" (emphasis added).

You might then be wondering what the Course means by forgiveness. If you are not a student of the Course or if you have not read much about it, you will probably have a very different understanding of the concept of forgiveness than is taught in the Course. Perry often likes to distinguish between the "conventional view" and the "unconventional view" when it comes to many of the basic concepts of the Course. It is important that we understand the differences between these two views when it comes to the concept of forgiveness.

The conventional view of forgiveness is based in the belief in "the reality of sin." Here is how Perry defines it in his Glossary of Terms from A Course in Miracles:

"Giving up your resentment towards another and your right to punish him, even though you keep the perception that he sinned against you and that you are justified in resenting and punishing him. According to the Course, this forgiveness cannot forgive, for it affirms that the other sinned and thus is worthy of condemnation (yours and his own). It also affirms that you are holier than he, because he sinned and you forgave."

The unconventional view of forgiveness is based on the "unreality of sin." Here is how Perry defines it:

"Giving up your false perception that another sinned against you and that you are justified in resenting and punishing him.... Releasing another not from what he did, but from 'what he did not do,' from your [or his] misperception of what he did. This can forgive, for it frees your mind of resentment and releases the other from the accusation of sin and guilt. The rational behind forgiveness is that sin is not real. It is a wrong perception of attack. Attack has no power to do real harm, because what is real (in you and in your 'attacker') cannot be harmed or changed in any way. The ultimate rationale for forgiveness is that 'the separation never occurred,' that 'I am as God created me,' that 'God's Son is guiltless'" (emphasis added).

Perhaps now we can understand what is meant by these words that open the Course:

Nothing real can be threatened.
Nothing unreal exists.
Herein lies the peace of God.

What all of this tells me about the "therapeutic relationship" is that my client comes to my office with their false perception of sin and its resulting guilt. They come to me believing that they have sinned or that the world has sinned against them. They feel both guilt and resentment and believe that both of them are justified. If I am unconscious I will also get caught up in this misperception and start believing in this same worldview of sin, guilt and resentment.

My job as a therapist, then, is to allow a true perception to enter into the relationship and communicate that perception to my client (not necessarily in words at first). By not reacting to the client's misperception, but instead offering a wholly new perception, the potential is there for both of us to be lifted into a holy encounter. The client's perception of me (and of themselves) begins to change. By joining with the client in the unreality of sin and the reality that the separation never occurred, both of us are changed by this meeting. And, the ripple effect of that meeting extends in countless directions, impacting countless lives.

Re: Yoga Nidra, by Richard Miller

http://oryom.gaia.com — Fri, 07 Sep 2007 12:01:38 GMT

Hi Billy,
I am not familiar with Yoga Nidra, but from reading your post it sounds very interesting!. I'm going to be reading through the essay - thank you for posting!
Orit

Re: Yoga Nidra, by Richard Miller

http://billyledford.gaia.com — Sun, 02 Sep 2007 19:39:51 GMT

In my last post I mentioned that I had just finished reading Richard Miller's book. Just this past Friday I got back from the Kripalu Center in Lenox, MA after attending a five-day advanced training in Yoga Nidra with Miller. I move fast don't I? Perhaps it is needless to say that I really like Yoga Nidra. I am in process of getting certified to teach the protocol that Miller has developed. I wanted to post again to expand on what Yoga Nidra is and see if any of the members of this pod are familiar and/or want to learn more about it.

In a nutshell, Yoga Nidra (Integrative Restoration -- iRest) has two main "movements":

1) We are learning how to welcome all that is - including our reactions to what is.

2) We are seeing that all of these "objects" that we are welcoming are not who we really are - they are subject to change - to birth, life, decay and death. We therefore begin to live as our True, Unchanging, Immovable, Invulnerable, Compassionate Nature. We begin to live our way into the answer to Byron Katie's question, "Who would you be without your story?"

One way that Richard Miller put it during the training is that our problematic sensations, emotions, beliefs, reactions, etc. can be viewed as messengers. Our job is then to welcome them in and inquire into what they are telling us. We will continue to dwell on the past and deal with its residues until we get the message - until we learn how to welcome what is with all of the resulting sensations, emotions, thoughts, etc. that are triggered in us. Until we do that we are the victims of a past that only lives as a story.

We can also get to the point where we realize that the abuse, betrayal, slight, etc. did not happen to "us." It happened to our bodies (our physical, energetic, emotional, mental, bliss and ego-I bodies). However, our True Nature can never be hurt because it is invulnerable. When we realize our selves as True Nature we no longer resist or attach to anything. Situations come and go, emotions come and go, thoughts come and go - True Nature is changeless, immovable and timeless.

The actual process is perhaps too complicated to describe in this entry. I recommend that anyone who is interested read Richard Miller's essay called "The Principles and Practice of Yoga Nidra" found on his website http://www.nondual.com/.

I asked Richard how he felt about me integrating Yoga Nidra with The Work of Byron Katie and he said he thought that would be perfectly fine since they are, "the same thing." He mentioned Katie often in the training and said that he will be adding her book Loving What Is to his suggested reading list in the manual that he gave us. I can certainly see how the two processes work very well together.

I end with a quote from Richard that summarizes what regular practice of Integrative Restoration - iRest - Yoga Nidra does for us:

"iRest is both a technique of relaxation as well as a method that reveals our innate, physical, emotional, mental and spiritual well-being across all dimensions of our body and mind, as well as evokes spiritual enlightenment or Self-realization. It blends together practices of deep relaxation, breathing, one-pointed concentration, emotional and cognitive healing, identification with objects, and meditative inquiry that allows us to recognize our inherent ground of Being. When assembled together, these constitute a potent method of meditation that teaches a comprehensive approach to stress reduction as well as spiritual awakening" (from the Level I Training Manual).

Yoga Nidra, by Richard Miller

http://billyledford.gaia.com — Wed, 06 Jun 2007 21:58:41 GMT

I have just finished reading Yoga Nidra: The Meditative Heart of Yoga. It is very good! I have not tried the meditation CD but will soon. I will try and post later on my experience with the meditation. This seems very promising to me. It seems very similar to The Work of Byron Katie in that you rotate through opposites of emotion, thought, etc. in the same way that you (with The Work) look at life with and without a thought and then turn it around to see the opposites. I could certainly see these two fitting together nicely.

More later...

Emperor's New Therapy - Cognitive Therapy

Thu, 04 Jan 2007 04:10:45 GMT

Thank you, Billy, for your interest.

Let us briefly talk about cognitive therapy, to understand why the non-cognitive non-dual approach is a better solution.

Now, while the success of cognitive therapy has legitimized psychotherapy, it is no more useful than any other therapeutic modality that is used today. In addition, Very few well-designed trials have examined the efficacy of cognitive therapy beyond the short term. In addition, research indicates that the efficacy of cognitive therapy is probably due to the
therapeutic alliance rather than the actual interventions.

A recent, very well designed study, Long term Outcome of Cognitive Behavioral Therapy Trials in Scotland - Durham RC et al concluded that "The positive effects of CBT found in the original trials were eroded over longer time periods."

Further, the study found that "Long-term outcome was found to be most strongly predicted by the complexity and severity of presenting problems at the time of referral, by completion of treatment irrespective of modality."

In my opinion, cognitive therapy is one of the biggest hoaxes perpetuated by and within the mental health community and our clients.
That is not to say that it has no role at all, but that its efficacy and its preeminence amongst psychotherapeutic modalities has been overstated and overemphasized.

This pod, your efforts and this discussion group, is a testament to the fact that a growing number of therapists have come to realize the futility of cognitive therapy.

Firstly, Cognitive therapy is rarely practiced as per the protocol, beyond research settings. Most therapists, human as we all are, bring into the mix of therapy, humanistic values - of empathy, nurturing, non-judgemental attitude and so on.

While these are compatible with cognitive therapy, most therapists do not and cannot focus on cognitions alone.

From a neurobiological standpoint, the limbic system - the emotional "lower" parts of the brain are not addressed at all using cognitive therapy.
In fact, the artificiality of cognitive therapy is often apparent to both the therapist as well as the patient, who persevere on because "research" proves that cognitive therapy works.

Now, one might argue that cogntive therapy, like other therapies, is to be used judiciously, for a certain type of patient, in specific situations.

Lincoln might have said of therapies, as much as people - Any modality of psychotherapy will work for some of the people all of the time and all of the people some of the time, but not all of the people all of the time.

But what if there was such a therapy? What if there was a long-term, panacea for mental and spiritual distress?

A tall claim, I agree. One that is certain to be met with some disbelief, suspicion, and scorn.

However, a synthesis of Advaita along with more modern western psychotherapeutic methods will achieve a true balance of the limited ego as well as the Self, of the limbic system as well as the cerebral cortex, of the superego, the ego and the id.

Will talk to you soon, looking forward to hearing your thoughts and experience!

Re: Non-Dual Non-Cognitive Therapy

http://billyledford.gaia.com — Thu, 04 Jan 2007 02:51:11 GMT

Thank you so much for your continued explanations. I am really enjoying this!

Billy

Non-Dual Non-Cognitive Therapy

Thu, 04 Jan 2007 02:19:55 GMT

Since the term Nirvikalpa Samsara Yoga is frequently misunderstood, especially in the west, this form of non-dual psychotherapy is also called, Non-Dual, Non-Cognitive Therapy

Here is a brief introduction.

Non-Cognitive therapy, NCT, is a practical method of achieving Self-Realization, based on Advaita philosophy.

From a completely western perspective, NCT can be classified as a form of existential and humanistic psychotherapy.

From a East-West perspective, it is part of a school of non-dual therapy.

And from an Eastern perspective, NCT is a form of Yoga; more specifically, NCT is consistent with the overall philosophy and teachings of the Kashmir Shaivite school, and the Tantra shastras.

NCT rests on a theoretical framework of principles, some of which I have covered in previous writings, and also through allegorical stories.

From a neurobiological perspective, both hemispheres of the cerebral cortex - grossly, the intuitve and the logical, the emotional and the intellectual - are accessed and stimulated in parallel in a gentle and manner. Further, the dominant prefrontal cortex is also stimulated through prescribed meditation and contemplative exercises.

From a spiritual perspective, this involves a gradual disidentification with the limited ego, and a gradual increase in the absorption into the Self.

One could see a NCT trained therapist, who would aid in the journey to the Self. But one does not really need a therapist or guru or teacher.

A central tenet of NCT is that everyone has within themselves the Ultimate Therapist . The Ultimate Therapist knows the answers to questions that have not yet been asked by the client.
The Ultimate Therapist is beyond countertransference, bias, prejudice, or fatigue.

And best of all, the Ultimate Therapist is free!

As the name suggests, an important feature of NCT is that cognitions themselves are of limited value in the well being of the client.

While NCT recognizes that “negative” cognitions worsen mental distress, these cognitions are not seen as central to the Self. In other words, the Blissful Self is non-cognitive, beyond thought, beyond depression, beyond anxiety, and yet encompassing all those “negative” emotions and cognitions within a Blissful whole.

An aphorism from NCT,a guiding principle of sorts, is : You know the answers. You just have to know that you know.

I will describe the steps more, in the next few posts

Re: Advaita Therapy or Non-Cognitive Therapy

Tue, 02 Jan 2007 08:01:47 GMT

Just like any other form of psychotherapy, Nirvikalpa Samsara Yoga, NSY, rests on a theoretical framework - a seemingly eclectic synthesis of advaitha, Tantric texts (not to be confused with the new age neo-tantra popular in the west), Yoga including Pranayama and meditation, humanistic psychology, existential philosophy, Buddhist literature, and ancient Indian concepts of mental health.

The therapist, in NSY, is the guide, the catalyst, a Rogerian in the most classic sense. Initially the therapist takes a "person-centered approach and it is crucial for the therapist to genuinely and authentically feel the sense of "unconditional positive regard" for the client.

This places a far higher standard for the therapist than other forms of therapy. If the therapist cannot genuinely feel the unconditional acceptance, and respect, for the client, then the therapist should not proceed with therapy.
What this means then, is that NSY acknowledges what many of us know, but ignore. That therapy is an immense responsibility, and should not be treated lightly.

If we take on the responsibility of helping in the facilitation of change, then we have to hold ourselves to the highest standards.

And the highest standards are those first espoused in western literature by the humanistic psychologists - complete respect, regard and empathy for the client.

The next step in NSY is to slowly increase the client's ability to deal with "negative" emotions in the context of a warm non-judgemental alliance.

What this means is that the NSY therapist has to increase the clients own cognitive dissonance about his concepts of the world, of the Universe.

I will describe that step a bit more, in a subsequent post.

Cheers

Course-Based Psychotherapy

http://billyledford.gaia.com — Sat, 30 Dec 2006 20:02:39 GMT

I found a couple of fantastic articles by Robert Perry on what he calls "Course-Based Psychotherapy." This is therapy based on the teachings of A Course in Miracles. I was amazed at how similar my own approach is to the one that he describes. Here is the link to one of the articles:

http://www.circleofa.org/articles/HowDoYouKnowPsychotherapy.php

And here is a copy of it:

How Do You Know if You Are Doing Course-Based Psychotherapy?

by Robert Perry

Most of the following principles apply to any interaction in which you are attempting to be helpful.

You don't see your patient as mistreated by the world and needing to uncover just how mistreated she has been. Instead, you see that what has hurt her is her angry perception of the world, and nothing more.

You don't see your patient as needing to take responsibility in the form of more confidently and assertively managing his external world (through taking care of himself, drawing his boundaries, stating his needs, etc.), but through letting go of his resentments.

Whatever the patient says is causing her pain, you realize that the real source of all her suffering is her guilt (which comes from her own unforgiveness). Whenever your patient weeps, you realize that, down deep, she is weeping for her own lost innocence.

No matter how deeply the patient believes he is a vulnerable victim, you realize that the weak self he believes in is the fantasy construct of his all-powerful mind.

You deeply appreciate just how desperately attached the patient is to his weak and guilty self-concept, and therefore gently and lovingly help him loosen his grip on this self-concept, which is the cause of his anguish, yet which he considers his most precious possession.

As a matter of course, you expect the patient to attack you in order to defend her cherished self-concept. You realize that the core of psychotherapy is to respond to these attacks without defense, and thus show her a way of being that is so secure it doesn't need to protect itself with attack and defense.

Even if the patient is sure that the goal of therapy is to take charge of her life in a difficult world, you realize that the goal is to unconditionally forgive the world.

As you listen to your patient describe his problems, you are keenly aware that the problem is never out there, that the problem is always his resentful perception that the problem is out there.

As you communicate with your patient, you place more focus on how charitably you see her than on how understanding and therapeutic your words sound.

No matter how confident or callous your patient is, or how clean his conscience seems, you realize that the remedy he needs is for you to tell him in your heart that all his sins have been forgiven him. You know that, even if he doesn't realize it, he has all along been praying that you will tell him this.

You try to remember always that anything unworthy of love you see in your patient, anything that makes you recoil, anything that seems inferior, is your own song of guilt projected onto the patient.

Rather than seeing the patient as a diseased, unworthy lesser being, you try always to remember that she is your savior. She will save you through seeing the sinlessness in you. She will absolve you through forgiving your sins. She will do these things for you as a natural response to you doing them for her.

No matter how ugly the material your patient trots out, you see your job as telling him, "That's not who you are"--and believing it yourself.

You realize that success depends on establishing a real collaboration with your patient, an authentic joining, in which you and the patient eventually lose all sight of separate interests.
You realize that to be a master therapist, you must be a master at joining with other people.

Rather than being the therapist holding yourself aloof from your patient, you realize that you both will find healing as you become simply two people who have joined. The form of your relationship will remain that of therapist and patient, but the underlying content will be the same as when any two people join.

Though your words can be extremely helpful, you know they will not carry much power unless they are backed up by your love and by the example of your life.

You realize that you can only give this person healing to the extent that you have accepted healing inside yourself. Thus you realize that your first responsibility is to walk your own path of healing and awakening, that the life you lead outside of the session is the basis for whatever you can give within the session.

You recognize that, by yourself, knowing exactly what this patient needs requires an omniscience that is completely outside your range. And so you lean upon a Power beyond your limited understanding for how to deal with this particular patient.

You listen deeply to the patient, so deeply that you are able to hear the Holy Spirit speaking through him, between his lines, telling you what he needs.

You may interpret the symbols in the patient's dream and thereby uncover hidden personality traits, negative thought patterns or past wounds, but you realize that these reflect the patient's ego, not the patient's true identity, which is far beyond all these.

As a matter of policy, you never turn a patient away because he cannot pay. Why? Because you trust that everyone who comes has been sent by the Holy Spirit; because you recognize your gain comes from the holy encounter between you and he, not from money; and because you know that, after a lifetime of demands, this person needs a true gift of love, not another demand.

I would be curious to know what you think.

Billy

Re: Advaita Therapy or Non-Cognitive Therapy

http://billyledford.gaia.com — Sat, 30 Dec 2006 19:53:04 GMT

Hi Swami,

Thank you for joining my pod. I would love to hear more about your approach to therapy. What might a typical session look like?

Thanks,

Billy

Advaita Therapy or Non-Cognitive Therapy

Fri, 29 Dec 2006 20:07:38 GMT

One of the precepts of cognitive therapy, as you know, is this: everything is a matter of perspective, and one's core beliefs give rise to "negative automatic thoughts" - negative cognitions that in turn precipitate and perpetuate mental distress.

So, cognitive therapy only acknowledges that perhaps there is more than one way of looking at a situation, and attempts to train a person in having a more balanced view. But how can one have a balanced view of reality, without an understanding of the non-dual nature of the Universe? Cognitive therapists side-step question - What is Reality, anyway? They attempt to help their client reach a balanced perspective of reality, but this is simply not possible without delving deeply into the nature of Reality.

I have been a practitioner of nondual psychotherapy for a long time now.

The form of Advaita therapy that I teach and practice is called Nirvikalpa Samsara Yoga.

The goal of NSY is to lead a person into the realization of Oneness. In many ways, it is the very antithesis of cognitive therapy. Cognitive therapy merely increases the attachment to cognitions. It does not address the main problem - that distress is due to attachment to cognitions. Merely replacing "negative" cognitions with more "balanced" ones, only works in the short term, as you probably have seen in your own clinical practice.
The answer, then, is to attain the state of Nirvikalpa. To see beyond cognitions.
Non-dual psychotherapy, then is the ultimate non-cognitive therapy.

Re: The Translucent Revolution

http://billyledford.gaia.com — Mon, 11 Dec 2006 03:45:10 GMT

"These three roles or movements - bringing our clients more fully into the present moment of lived experience, bringing in spacious awareness / being / witnessing / Self, and deconstructing the thought-forms that block this awareness - seem to summarize very well the approach to therapy that is called non-dual."

I cannot believe that I am responding to my own post. However, I have not been able to stop thinking about the above three roles of a "translucent" or nondual therapist. It seems that there are actually three toolsthat can be used in therapy to facilitate each movement. Nondual therapists are usually not that keen on technique. But, I am a fledgling nondual therapist, so maybe it will be OK for me.

Technique #1 -- Mindfulness meditation -- defined as "awareness of present moment with acceptance" -- the best technique for "bringing our clients more fully into the present moment of lived experience"

Technique #2 -- The self-inquiry of Ramana Maharshi -- "Who am I?" "Who is witnessing this?" "Who is aware of these thoughts and emotions?" -- the best technique for "bringing in spacious awareness / being / witnessing / Self"

Technique #3 -- The Work of Byron Katie -- questioning our stressful thoughts and the stories that we believe that block our awareness of Truth -- the best technique for "deconstructing the thought-forms that block this awareness"

A practice that incorporates some of each of these will be "killer." Also, a therapist who uses each of these in their own lives will be a "killer" therapist. The one that I am the least knowledgeable of is Tech. #2, but I am learning more about it now. I really need to take some courses / classes in mindfulness so that I can become more proficient at teaching it to others.

I really find all of this very exciting. I can certainly see developing a very successful therapy practice out of these three. Hell, I could see developing a successful practice out of just The Work. My only concern is the fact that social workers are expected to use empirically validated approaches to therapy. I need to look into this more and see what the research shows. I know that there have been many papers written about mindfulness. I even have a textbook on using it in therapy. Not too sure about the rest though.

Any thoughts from anyone else about this?

Re: The Translucent Revolution

http://billyledford.gaia.com — Sun, 10 Dec 2006 16:14:40 GMT

I wrote: "More to come later on the three possibilities that can open up with a translucent approach to therapy..."

Finally, here is the "more" that I promised. Sorry it took me so long. I have been focused on other things lately (like The School for The Work). I am going to try and be more involved with my two pods and get some discussions going.

As far as the "more":

On pages 350 - 351 in The Translucent RevolutionJohn Prendergast shares the three possibilities that open up with a non-dual or translucent approach to therapy. You might also call these three roles or responsibilities of the non-dual therapist. Those three are:

1) To facilitate our clients coming more into the fabric of now. He states, "I invite a client to be very intimate with their immediate experience, with their body sensations, and to be as close to that as possible." He calls this "truth" with a small "t." Becoming aware of what their actual experience is in the present moment.

2) Then comes the possibility of becoming more aware of who is experiencing this moment. He calls this "capital 'T' Truth." The client begins to "witness" their present thoughts and feelings. The question asked at this point is "Who is witnessing this?" Our responsibility as therapists is to return people to the real Self.

3) Finally, the role of the therapist is to help the client to question and dissolve beliefs that keep reality locked onto a certain gestalt or world-view. This is where we ask such questions as "Is it true?" He calls this a "deconstructive movement."

These three roles or movements -- bringing our clients more fully into the present moment of lived experience, bringing in spacious awareness / being / witnessing / Self, and deconstructing the thought-forms that block this awareness -- seem to summarize very well the approach to therapy that is called non-dual.

Re: The Translucent Revolution

Thu, 12 Oct 2006 05:46:36 GMT

Want to fill us in? Though I just joined I see you posted that in July - curious minds want to know. :-D

Re: The Sacred Mirror: Nondual Wisdom and Psychotherapy

Thu, 12 Oct 2006 05:40:07 GMT

I got it a few years ago, I was curious about the therapy part but found that wasn't particularly of interest to me at the time. I've been around Open Gate Sangha, the community around Adyahshanti for some time and I understand he has retreats for therapists, and a number of contributors to the book are part of the community.

I have some reservations about the part regarding Human Adulthood, and the idea that the role of the spiritual teacher is essentially the same as the non-dual therapist. It seems to me it would likely depend on the individual and perhaps situation whether it will work or not, and if there is some pathology beyond Human Adulthood then the therapist may not be able to address it or necessarily recognize it is there. Of course at that point the therapist-patient view kind of becomes obsolete anyway, though if there is enough regression in some way maybe there is a piece that the therapist can address - if they find themselves working with such an individual and the individual is open to working with them. In the past I've found myself in a similar situation and considered therapy in such a context, (or the thought crossed my mind) but I had felt like it would likely be a waste of time based on the admittedly limited interaction I'd had with the few therapists I know of, and eventually it resolved on its own. (that openness to grace sure is handy)

Anyway I see you made the post some time ago, you have no doubt read much if not all of the book by now and I would be interested in hearing your impressions and experiences, maybe I will dig up the book again.

The Sacred Mirror: Nondual Wisdom and Psychotherapy

http://billyledford.gaia.com — Sat, 08 Jul 2006 19:27:33 GMT

Anyone have this book? I just odered it. Here is an excerpt from a review that I found on-line:

The Sacred Mirror is a collection of original writings by leading practitioners of nondual psychotherapy. Each author -- in his or her own fashion, and with varying degrees of emphasis -- addresses the nature of nondual disposition, what nondual therapy is, how it is practiced, and its role in psychotherapy. It is angled toward psychotherapists and the healing of psychological problems, but will appeal to anyone interested in nonduality, whether a professional healer or not. This book will be appreciated by one who senses or knows presence, whether one is held, or holds, in presence.

For readers who are not familiar with terms 'nondual', 'nondual wisdom', or 'nonduality', the following quotation written by John J. Prendergast in the introduction to this book explains: "Nonduality is a rather curious and uncommon word that so far has been used by a relatively small number of scholars and teachers. It derives from the Sanskrit word advaita which means "not-two." Nondual wisdom refers to the understanding and direct experience of a fundamental consciousness that underlies the apparent distinction between perceiver and perceived. From the nondual perspective, the split between self and other is a purely mental construct. This understanding, rooted in the direct experience of countless sages through millennia, is at the heart of Hindu Vedanta, most schools of Buddhism, and Taoism, and mystical Christianity, Judaism, and Islam. Nonduality is a particularly elegant and clear formulation, since it describes reality in terms of what it is not (unsplit, undivided) rather than what it is."

Since the function and work of the guru or spiritual teacher is essentially the same as that of the nondual therapist, both voices are heard from each author. Since these authors and therapists are intimate with nondual awareness, there is no underlying difference. What nondual therapists possess that most gurus do not, is formal training in psychology and a set of skills allowing them to practice conventional psychotherapy.

To be an effective nondual therapist, one needs to be awakening. The guru Adyashanti says in this book that the nondual therapist should be "to some extent awake." Jed McKenna in his book Spiritually Incorrect Enlightenment talks about the difference between awakening and awakened. The former he calls Human Adulthood, which is the release via inquiry of egoic bonds and the opening to Grace, as in "not mine, but they will be done." He says Human Adulthood "isn't an enlightenment thing in particular. It's more a human thing, but it certainly has parallels to the larger awakening process, and it's a precursor to enlightenment; a prerequisite." Nondual therapists and gurus who have attained Human Adulthood, can serve to bring others toward Human Adulthood. They can hold others in presence. Human Adulthood is a requirement for nondual therapists. Though authors in this book may or may not be enlightened, they all function from the place of Human Adulthood and bring their clients to that place. How they do that, what they have to say about it, how they see nondual therapy in the context of psychotherapy, is what this book is about.

The Translucent Revolution

http://billyledford.gaia.com — Fri, 07 Jul 2006 02:58:38 GMT

I really like this book by Arjuna Ardagh. There is a great section on what the author calls "translucent therapy" in the chapter "More Than Life and Death: Translucent Health Care."

To begin with, the author uses the metaphor of translucence to describe a certain approach to spirituality, therapy, relationships, etc. The distinction is made between two other metaphors -- transparency and opaqueness. If an object is transparent it is almost invisible. It lets all of the light through to the point that you can not see the object itself. If an object is opaque it does not allow any light to get through at all. If it is translucent the object allows light to pass through but is able to maintain its form. The object can even seem to glow from within.

Here is the definition of "Translucent" that the author uses:

"1. an individual who has undergone a spiritual awakening deeply enough that it has permanently transformed their relationship to themselves and to reality, while allowing them to remain involved in ordinary life in a process which is evolutionary and endless. 2. an individual with a glowing appearance, as though light were passing through."

As far as translucent therapy is concerned, it is more about "presence above strategy." He quotes Donna Hamilton, "I now realize that this truly is the only gift a therapist need give a client --- to simply sit in the presence, in that truth of unconditional love, and allow that person to simply witness themselves as they're held in that container" (p. 348-349).

I really like what the therapists that Ardagh interviews have to say about "the story." Hamilton explains that most clients enter her office with a "story." She says, "I do not focus on the story. I'm very focused on the present time." Most translucent therapists see "the story" as an impediment. John Prendergast says, "The story begins to be seen as a story. That brings a tremendous relief in and of itself. There's less identification with it. The story can be seen as arbitrary and untrue. This brings a felt shift in the body --- a sense of ease, of being more grounded, more present, and of feeling a core life energy" (p. 350).

More to come later on the three possibilities that can open up with a translucent approach to therapy...

Billy