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Phase Two: Applying the Foundation
Reflecting and Inspiring Oct 26
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Focus for Wed October 19:

  • Michael, Talia, Kishore, and Jason facilitate a“live” healing session in response to your burning question, using RP meditations and RP practices.
    • Speak and listen as fundamental consciousness
    • “Meet the moment” – that’s the essence of “healing” sessions
    • After your group’s live session, there will be a 10-15 minute period for your ‘affinity’ group members to share your reflections as well as time to answer questions from other cohort members.
      • Respond by appreciating, normalizing, directing others inward to their own wisdom, offering a direction or suggestion, clarifying, advising, guiding
  • Speak in a way that allows your insights to penetrate into the hearts of your listeners.
  • You may choose to speak “live” or share a prerecorded 90-second – 5 minute audio or video recording the day of your facilitation or October 26.

PREPARATION FOR CLASS October 19:

  1. Engage in further research and dialogue to clarify the question so it’s true and real for you.
  2. Look up relevant sections in Judith’s books.
  3. Engage in a personal somatic inquiry relevant to your topic. For example, explore the energies, emotions, physical sensations, perceptions, and thoughts or beliefs that arise when you bring to conscious awareness (childhood) memories related to your “burning question.”
  4. Meditate meditate meditate … a strong spiritual practice is foundational for radical transformation.
  5. Your “ally” is there for you.
  6. I am also here for your support. If you get confused or overwhelmed, please reach out to me.

This is a “jigsaw” assignment, which means that by the time each person guides us through their “live healing session,” and share their insights in a talk that allows their insights to penetrate our hearts, each of us, whether facilitator or participants, will have learned something significant about each topic.

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HEALING:  “These [RP] practices approach the healing of trauma in two ways. There are practices that directly facilitate body-mind integration through inhabiting the internal space of one’s body, attuning to the unified ground of fundamental consciousness and the inherent qualities of one’s being that emerge as we know ourselves as this ground. And there are practices that utilize our attunement to fundamental consciousness in order to precisely and lastingly release the trauma-based constrictions in the body.”

DISENTANGLE / RELEASE: “Contact with the subtle core of the body … helps us disentangle from fixed beliefs, traumatic memories, and it refines our focus so we can more effectively and precisely release the trauma-based holding patterns from our bodies. All of our holding patterns contain the movement into the constriction and therefore the exact pathway of their release…. As you begin to release these organizations in your body, you may discover that the areas in your body of bound fascia contains your child mind (your childhood mentality at the time of trauma), the memory of what happened to you, and the emotions you felt during the trauma. “

PSYCHOLOGICAL HEALING: “Psychological healing requires the ability to reflect on your situation, to see the big picture and make your peace with it. It requires balancing emotion with awareness. This awareness can be gained, in part, simply by talking about the circumstances that have caused you pain. Felicia and I spent many sessions looking at the events that had made her so angry and sad, so needing of support and yet unable to find it. Very gradually, she began to develop some perspective; she was able to look at these early situations and relationships and make sense of how they had affected her. I taught Felicia the exercise for balancing her emotional depth with awareness and physical sensation.” Belonging Here …

SHAME / VULNERABILITY: “To experience the quality of power in one’s body goes a long way toward healing the feelings of shame and vulnerability that we may harbor from having been overpowered in our childhood.” Belonging Here …

CONFRONTING ONE’S ANGER TOWARDS ONE’S PARENTS: “She finally confronted her anger toward her parents for never understanding her sensitivity. I listened as she thrashed through her painful feelings of anger and shame, and as she began to find a sense of compassion for herself and for the world around her. There was no way to separate the psychological for the spiritual in this deep healing of herself. She had to retrace the lines of her personal history to her earliest memories of recoiling from the abrasive environment in order to understand and cease her automatic recoil from life today. She had to become aware of the very unpleasant sensations that she had held in her body since childhood, such as disgust and helpless overwhelm, so that they no longer motivated her responses to the world. It slowly dawned on her that it was not anyone’s fault that she felt so different from other people, and she began to turn back to a world that she had rejected. Her gradual acceptance of her environment, with all its loudness and brashness, allowed her, in turn, to feel more accepted. She became less vigilant, less ready for attack. Finally, she began to accept and value her sensitivity. She was able to appreciate the vivid, nuanced, vibrating world that her sensitivity revealed to her, and even to begin to describe it to others.” Belonging Here …

ATTUNING TO THE SPACE PERVADING US: “As we continued to practice the Realization Process exercises, Shana became adept at attuning to the space pervading both of us without leaving her own body. She reported that she was starting to bring this same attunement into her psychic readings. ‘It feels like the space itself is revealing the images now. I don’t have to move at all. I just receive whatever is there. In a way, it feels more subtle than the way I used to do readings. And it definitely takes much less effort.’ Psychotherapists and bodyworkers have described feeling this same ease in their healing roles as they open to this subtle dimension of their consciousness. Instead of making an effort to be empathic and to say the right thing at the right time, it feels like the healing process unfolds spontaneously. They can receive both the client’s communication and their own responses to it in the open space. The uncontrived openness to the moment is now an accepted aspect of therapeutic technique even in fairly conservative quarters of the psychotherapeutic field. Inhabiting the body and attuning to fundamental consciousness can facilitate this open-minded, open-hearted approach to the healing encounter.” Belonging Here …

PERSONAL MATURITY: “In the Realization Process, psychological healing and spiritual awakening are considered to be two intertwined and inevitable aspects of our progression toward personal maturity.” Trauma and the Unbound Body …

HEALING: “To heal means to become whole. Trauma fragments and limits our wholeness. Trauma separates us from our boy, it disrupts the unity of body and mind and the oneness of self and others. We can resolve this separation. When we embody our wholeness, our thoughts, emotions, sensations, and perceptions occur as a unity. Our senses function as a unity. Our actions spring from a single source of understanding, emotion, and physical sensation. Even the smallest movement of our body, as we turn our head or gesture with our hands, carries the full breadth  of our human capacities. So, for example, we can experience love and intelligence in our arms or our legs; we can hear with our whole body, heart, and mind. To be in contact internally with our body is, at the same time, to be open to our environment. Everywhere that we are in contact with ourselves within our body, we are alive and responsive to the world arond us. This provides a lived experience of continuity and connection with everything and everyone that we encounter. Yet, even though this fundamental, unified ground of our being is right here, as simple to reach as living within our own body, most human beings never experience it. Even though our basic nature is wholeness, somehow we become divided. This is because the traumatic events that occur in all human lives cause us to fragment and diminish our ability to life fully within our body…. In reaction to traumatic events, both big and small, we constrict and fragment our body and withdraw our consciousness from those parts of our body. We organize ourselves in ways that dampen the impact of intolerable experience or that restrain those aspects of our own behavior and personality that have brought us harm.” Trauma and the Unbound Body …

BODY-ORIENTED APPROACH: The Realization Process is a body-oriented approach to healing from trauma because of its emphasis on the psychologically-based, bound patterns in the body. Most of the popular methods of body psychotherapy today focus on the flight, freeze, or fight functions of the nervous system that may become chronically activated in reaction to extreme stress and trauma. In contrast, the Realization Process focuses on the shaping of the whole body in reaction to trauma, even the relational trauma of ordinary but painful, repetitive childhood events. In this way, we can uncover the exact pathways with which we constricted ourselves and gain insight into the psychological history that shaped us.” Trauma and the Unbound Body …

PSYCHOLOGICAL HISTORY “I believe that healing does not occur, or last, without psychological history. We need to know our history in order to find and release the exact pathway of our trauma-based constrictions. We also need to become conscious of the unconscious memories and beliefs that color our perceptions of ourselves and our environment, and that influence our choices.”

RELATIONAL THERAPY: “Finally, the Realization Process is a relational therapy because it understands that we fragment and limit ourselves, mainly in childhood, in relation to the first people we love and rely upon. Healing these fragments necessarily recalls the challenges of these early relationships. Like most relational psychotherapies, it views that cultivation of our capacity for authentic connection with others to be one of the hallmarks of psychological health. But it diverses from most other relational models because it seems the ways we have limited ourselves as not just mental events, but as patterns that are bound within the tissues of our body. Also, it specifically applies the realization of fundamental consciousness to helping people heal their relational wounds. Because this consciousness is experienced as pervading ourselves and others at the same time, it can open us to the pleasure of experiencing oneness with another person without losing the safety of inward contact with ourselves.” Trauma and the Unbound Body

INHABITING THE BODY AS FUNDAMENTAL CONSCIOUSNESS: “Inhabiting the body contributes to healing by providing internal unity, self-possession, resilience, and grounding. … Fundamental consciousness is vitally important for healing from trauma because it cannot be injured. It has neer been injured, no matter how severe our traumatic experiences have been. When we realize ourselves as FC, we know that we have not been irreparably damaged. We can actually feel that who we really are, who we have always, deep down, known that we are, has always been there, intact. This fundamental ground of ourselves, the ‘near side of our subjectivity’ has been there to witness our shattered, traumatized state, without being shattered itself. We are basically whole, and that underlying wholeness cannot be fragmented or diminished. Only our access to our wholeness has been obstructed. Also, because life flows through this pervasive space without changing it (without changing s at this fundamental level of our identity), we gain greater resilience to both sensory stimuli and our internal responses. We can receive the full intensity of life without feeling shattered or overwhelmed.

LETTING GO OF FRAGMENTATIONS: “While trauma fragments us, the realization of ourselves as fundamental consciousness unifies our body, heart, and mind. We created all our holding patterns in reaction to our environment. These holding patterns do not only produce fragmentations within our body, but also between ourselves and our environment. Fundamental consciousness is an experience of oneness with our environment and with other people. As this subtle, pervasive dimension of consciousness, it becomes much easier for us to let go of these fragmentations. We find that as FC, we can be open to and connected with other people without our old fears and aversions triggering or patterns of protection. We can remain connected to our internal experience, or own needs and desires, without feeling overwhelmed or annihilated by the presence of other people.” Trauma and the Unbound Body

WORKING WITH THE REALIZATION PROCESS

Part I: The Therapeutic Relationship

When, as therapists, we can experience fundamental consciousness pervading ourselves and our clients, the therapeutic relationship is transformed in several ways. Our own presence is more centered, grounded, and empathic; we can track our internal responses to our clients more clearly; our perception of our clients is more refined; and we are more open to the spontaneous emergence of the healing process.

The Therapist’s Presence

It is widely accepted, in the current field of psychotherapy, that one of the most healing components of the psychotherapeutic process is the relationship between the client and the therapist. One of the biggest shifts that has occurred over the history of psychotherapy is in the client-therapist relationship, especially regarding how personally connected we should be when we sit with a client.

Freud recommended that the analyst’s awareness be a “hovering attention” that does not interfere with or interact in any way with the patient’s narrative. He faced away from his patients so they could enter without distraction into a monologue of free association. In this way, Freud felt that the patient’s buried, pathogenic memories would eventually, spontaneously surface to consciousness. Freud would then interpret the meaning of the patient’s memories and dream images and their role in the origin of the patient’s neurosis.

The Freudian ideal of detachment often produced psychoanalysts who were distracting simply by their lack of engagement. Their emotional reticence and their interpretations of their patients’ lives often took on an authoritarian stance in which they seemed to be above and beyond any sort of emotional difficulty themselves, observing from on high their patients’ anguish.

This detached, authoritarian attitude has been rejected in most contemporary forms of psychotherapy, as well as in relational innovations within psychoanalysis. Relational analysts coined the term “two-person” therapy to designate the recognition of the basic equality between the analyst and patient. Many therapists consider their own emotional responsiveness to be a crucial element in the psychotherapeutic process. These more contemporary forms of psychotherapy and psychoanalysis acknowledge that we can never completely suppress our personality or our true responses to the client, so analytic detachment is not even possible. Some relational modalities, such as Intersubjectivity Theory, developed by Robert Stolorow and George Atwood, go so far as to claim that even the client’s narrative is “co-created” by the therapist and client. Even the client’s memories are shaped in part by the therapist’s collaboration and by the therapist’s personal and cultural biases.

Yet, the relationship between the therapist and the client can also present the biggest challenges or even obstacles to the client’s healing. If the therapist’s emotional responses to the client are angry, shaming, envious, or sexual or if the therapist’s relational style is withdrawn or intrusive, then the relationship may even be destructive for the client. Also, if the therapist’s contact with themselves, and subsequently with others, lacks depth or cohesion, or if they live much more in one part of themselves than another, the relationship may be confusing and unsatisfying for the client. The client may not feel heard or received because of the limitations in the therapist’s capacity for contact with another person.

The ability of the therapist to inhabit their own body and to know themselves as fundamental consciousness is therefore of key importance for the healing potential of the therapeutic relationship. When we inhabit our body, we are available to receive a client without either needing to shield ourselves or to come forward toward the client in order to feel connection. We can stay within the core of ourselves, connecting from the source of our love and intelligence. Although our experience will change and move in response to the client, we will remain a steady, quality-rich presence. Our intelligence and love will always be there, as part of the ongoing ground of our being, available for the client to rely upon.

We will also be grounded, in the sense of settled to the ground. By inhabiting our lower body, we cannot be as easily thrown off-base by the intensity of our client’s emotions. Most clients will sense this and know that they can express the extremes of their anger, terror, or grief without overwhelming the therapist. They may also sense that they can embody their own full vitality, power, and intelligence without the therapist feeling threatened by them, as their own family may have felt when they were children.

Perhaps the most crucial element of a therapist’s presence is our ability to feel compassion. Compassion is experienced as an innate capacity of embodiment. If we remain in contact with ourselves, compassion wells up within our body as a spontaneous response to the client’s suffering.

The Therapist’s Internal Responses to the Client

When we experience fundamental consciousness pervading ourselves and our client, we can be attuned to the client and ourselves at the same time. We can observe our own responses at the same time as we receive our client’s presence and narrative. Our own personality, what we notice, and what we feel is important still influences the shape of our client’s healing process. But we can more clearly observe when our responses to the client are based on our own psychological history or cultural biases. This means that we have less unconscious enmeshment with the client and less unconscious projection of our own biases onto their narrative. If we do react with anger, envy, or desire, we are immediately conscious of these reactions and can restrain ourselves from acting on them.

We can also discern our more subtle responses to the client. We may notice when we shield ourselves against the client’s intensity by blocking our attunement to the unified space of fundamental consciousness. We may observe that we suddenly constrict our chest or hold our breath in order to obstruct our reception of the client. Or we may leave our own body in order to extend ourselves energetically toward the client in reaction to their distress. These are ordinary movements that we all experience in our interactions with other people; many are habitual, socially learned behaviors. However, the client may experience our shutting down as withdrawal from them or our energetic extension toward them as intrusion. When we are able to remain in contact with ourselves, we can remain open to the client without interfering with the flow of their healing process. We are disentangled from our client without being detached.

In this more spacious relationship, the client may experience more ability to attune inwardly to their own experience. Although it is also crucial to be seen and heard by another person, psychological healing is something that we really can only do for ourselves. It is an inward process of remembrance, self-examination, self-insight, and contact with the internal space of our own body. The therapist’s stable, open presence gives the client permission and safety for this internal process. The therapist holds the thread that allows the client to make this solitary journey without fear of becoming lost in the labyrinth of their past.

The Therapist’s Perception

The therapist who is attuned to the pervasive space of fundamental consciousness can, to some extent, “see-feel” the shifts in the client’s experience as they speak. This can help us discern what is most potent for the client in their narrative, even if their words do not provide this emphasis. For example, a client may say that they feel very little about the loss of a parent, but the therapist will be able to observe the movement of grief or anger in the client’s body even as they say this. They can also see-feel where the client is most open to experience and where they have defended themselves. Sometimes, they can even see the ages and the emotions that are held within the client’s body. There is an important difference between the way most sensitive people gather subtle information about their clients and the way fundamental consciousness allows us to know another person. Usually, sensitive people feel other people’s pain in their own body. The pervasive space of FC enables us to see-feel the client’s experience over there, within their body, without running it through our own body.

It is the capacity for direct knowing of another person’s experience in our body that produces our tendency, as young children, to mirror our parent’s pattern of openness and constriction. It causes us to feel, in our own body, whatever grief, anger, or anxiety is in our childhood environment as if it were our own feeling. As children, we are extremely impressionable to the experience of other people. We have not yet matured in our inward contact with ourselves or in our ability to discern and name what we are experiencing in our environment. We therefore have very little ability to distinguish our own internal experience from the other internal experience of other people.

Many sensitive people retain this direct knowing of other people’s experience as adults. They are particularly sensitive to the emotional experience of other people, either because of their innate gifts of sensitivity or because traumatic experiences in childhood have kept them in an enmeshed or a hypervigilant state with their surroundings (or both). People who are sensitive to the pain of other people are often drawn to the helping professions. Many psychotherapists report that they can feel what others are feeling, not just be reading changes of expression of posture but by actually feeling the other person’s feelings in their own body. They may also describe some discomfort at this and exhaustion at the end of a day of working with people in pain. This entrainment, or mirroring of another person’s pain, can also be confusing. If we experience another person’s pain in our own body, it can be difficult to distinguish their pain from our own.

As fundamental consciousness, however, the therapist is attuned to themselves and the client in a way that is deeper, or more subtle, than mirroring or entrainment. Instead of feeling the client’s pain in our own body, we can see and feel it within the client’s body. Although we may respond with the same emotion in our own body, we can discern that it is our own response to the other person, rather than that person’s emotion. And we may respond with some other emotion. As the pervasive space of FC, we can know what we are experiencing in our own body and what the other person is experiencing in their body at the same time. Empathy occurs across distance, rather than by feeling the client’s suffering as if it were our own.

The Healing Process

As the basis of the therapeutic relationship, fundamental consciousness encompasses both the separate individuality and the oneness of the therapist and the client at the same time. The openness and authentic presence of both the therapist and the client seems to produce a spontaneous, and often mutual, healing process. As therapists, we can learn to trust this process to emerge. We do not have to fill the silence with ideas or healing strategies. We can open to the silence and allow the true creativity of the situation to flow. As Freud observed many years ago, the painful memories of the client seem to follow their own order; they emerge in exactly the right sequence for the client to be able to understand and resolve them. The client may also become aware of the constrictions and fragmentations in their body as they relate the narrative of their psychological history, and these rigidities may become more visible for the therapist as the client is ready to release them.

The therapeutic process is often healing for both the client and the therapist. Many therapists report that their clients bring issues to therapy that are also key psychological issues of their own. And that helping the client resolve these issues contributes to their own healing. Or that the client’s expression of pain helps dislodge and release the pain in their own body. The practice of sitting in the open space of fundamental consciousness while another person expresses their deepest wounding can also help us open our heart and our understanding, and become stable in our realization of fundamental consciousness.

To stabilize in one’s realization of fundamental consciousness means that the pervasive space is always there, pervading our body and environment. Not that we are always aware of it, but if we check on it, there it is. We do not need to shift our perspective or attune to it, or even find it—it is just there.

As fundamental consciousness, we are naturally equal with our client. Situated in the core of our body means that we are living within the center of our being. And the center of our own being is also the center—it touches and connects with the center—of all other beings. We cannot inhabit our body fully and know ourselves as fundamental consciousness, if we are holding ourselves either above or below other people.

At first, in the therapeutic process, it is usually just the therapist who has realized fundamental consciousness. But, as the client continues to do the Realization Process practices and to release holding patterns from their body, they will gradually join the therapist in the experience of pervasive space and oneness. The contact between the therapist and the client will be experienced throughout the internal space of both bodies, both beings. Love meets love, not in the space between two people, but within each person’s chest. Understanding meets understanding, as a felt experience, a resonance, within each person’s body.

Blackstone, Judith. Trauma and the Unbound Body (pp. 185-191). Sounds True. Kindle Edition.

WORKING WITH THE REALIZATION PROCESS

The Therapeutic Relationship

When, as Healing Ground therapists, we can experience fundamental consciousness pervading ourselves and our clients, the therapeutic relationship is transformed in several ways:

  • Our own presence is more centered, grounded, and empathic.
  • We can track our internal responses to our clients more clearly.
  • Our perception of our clients is more refined.
  • We are more open to the spontaneous emergence of the healing process.

The relationship between any therapist and the client can also present the biggest challenges or even obstacles to the client’s healing:

  1. Why would it be possibly destructive to the client’s healing if the therapist’s emotional responses to the client are angry, shaming, envious, or sexual?
  2. Why would it possibly be destructive to the client’s healing if the therapist’s relational style is withdrawn or intrusive?
  3. Why would it be confusing and unsatisfying for the client if the therapist’s contact with themself, and subsequently with the client, were lacking depth or cohesion?
  4. Why would it be confusing and unsatisfying for the client if the therapist lives much more in their head than their heart? or their heart more than their belly? or their belly more than their head, or heart?
  5. How much does the depth of the therapist’s contact with themselves matter? Why?
  6. How much does the depth of the therapist’s contact with the client matter? Why?

Therapeutic Presence

Although it is also crucial to be seen and heard by another person, psychological healing is something that the client really can only do for themselves. It is an inward process of:

  • remembrance,
  • self-examination,
  • self-insight, and
  • contact with the internal space of their own body.

The therapist’s stable, open presence gives the client permission and safety for this internal process.

The therapist holds the thread that allows the client to make this solitary journey without fear of becoming lost in the labyrinth of their past.

The ability of the Healing Ground therapist to inhabit their own body and to know themselves as fundamental consciousness is therefore of key importance for the healing potential of the therapeutic relationship. Please reflect on the following questions:

  1. Do you shield yourself from certain clients?
  2. Do you come forward toward certain clients in order to feel connection?
  3. Or can you stay within the core of yourself and connect to your clients from the source of your love and intelligence?
  4. Can you stay attuned and responsive to your clients, moment-to-moment?
  5. Can you stay grounded, in the sense of settled to the ground so that you are not as easily thrown off-base by the intensity of your clients’ emotions?
  6. Are you overwhelmed by your clients’ expressing the extremes of their anger, terror, or grief?
  7. Can your clients embody their own full vitality, power, and intelligence without your feeling threatened by them?

Which, in your view, is the most crucial element of a therapist’s presence? Why? Which is most challenging for you? Why?

  1. To feel compassion. Compassion is experienced as an innate capacity of embodiment. If we remain in contact with ourselves, compassion wells up within our body as a spontaneous response to the client’s suffering.
  2. To experience fundamental consciousness pervading yourself and your client
  3. To be attuned to the client and yourself at the same time.
  4. To observe your own responses at the same time as you receive your client’s presence and narrative.
  5. To clearly observe when your responses to the client are based on your own psychological history or cultural biases.
  6. To restrain yourself from reacting with anger, envy, or desire
  7. To notice when you shield yourself against the client’s intensity by blocking your attunement to the unified space of fundamental consciousness.
  8. To observe if you suddenly constrict your chest or hold your breath in order to obstruct your reception of the client.
  9. To recognize if you leave your own body in order to extend yourself energetically toward the client in reaction to their distress.
  10. To disentangle from your client without being detached.

Excerpted from Trauma and the Unbound Body, Appendix A

The Healing Ground Therapist’s Perception

The Healing Ground therapist who is attuned to the pervasive space of fundamental consciousness can, to some extent, “see-feel” the shifts in the client’s experience as they speak. This can help us discern what is most potent for the client in their narrative, even if their words do not provide this emphasis.

For example, a client may say that they feel very little about the loss of a parent, but the therapist will be able to observe the movement of grief or anger in the client’s body even as they say this. They can also see-feel where the client is most open to experience and where they have defended themselves. Sometimes, they can even see the ages and the emotions that are held within the client’s body.

The pervasive space of FC enables us to see-feel the client’s experience over there, within their body, without running it through our own body.

People who are sensitive to the pain of other people are often drawn to the helping professions. Many psychotherapists report that they can feel what others are feeling, not just be reading changes of expression of posture but by actually feeling the other person’s feelings in their own body. They may also describe some discomfort at this and exhaustion at the end of a day of working with people in pain. This entrainment, or mirroring of another person’s pain, can also be confusing. If we experience another person’s pain in our own body, it can be difficult to distinguish their pain from our own.

As fundamental consciousness, however, the HG therapist is attuned to themselves and the client in a way that is deeper, or more subtle, than mirroring or entrainment. Instead of feeling the client’s pain in our own body, we can see and feel it within the client’s body. Although we may respond with the same emotion in our own body, we can discern that it is our own response to the other person, rather than that person’s emotion. And we may respond with some other emotion. As the pervasive space of FC, we can know what we are experiencing in our own body and what the other person is experiencing in their body at the same time. Empathy occurs across distance, rather than by feeling the client’s suffering as if it were our own.

The Healing Process

As the basis of the therapeutic relationship, fundamental consciousness encompasses both the separate individuality and the oneness of the therapist and the client at the same time. The openness and authentic presence of both the therapist and the client seems to produce a spontaneous, and often mutual, healing process.

As therapists, we can learn to trust this process to emerge. We do not have to fill the silence with ideas or healing strategies. We can open to the silence and allow the true creativity of the situation to flow.

As Freud observed many years ago, the painful memories of the client seem to follow their own order; they emerge in exactly the right sequence for the client to be able to understand and resolve them. The client may also become aware of the constrictions and fragmentations in their body as they relate the narrative of their psychological history, and these rigidities may become more visible for the therapist as the client is ready to release them.

The therapeutic process is often healing for both the client and the therapist. Many therapists report that their clients bring issues to therapy that are also key psychological issues of their own. And that helping the client resolve these issues contributes to their own healing. Or that the client’s expression of pain helps dislodge and release the pain in their own body. The practice of sitting in the open space of fundamental consciousness while another person expresses their deepest wounding can also help us open our heart and our understanding, and become stable in our realization of fundamental consciousness.

To stabilize in one’s realization of fundamental consciousness means that the pervasive space is always there, pervading our body and environment. Not that we are always aware of it, but if we check on it, there it is. We do not need to shift our perspective or attune to it, or even find it—it is just there.

As fundamental consciousness, we are naturally equal with our client. Situated in the core of our body means that we are living within the center of our being. And the center of our own being is also the center—it touches and connects with the center—of all other beings. We cannot inhabit our body fully and know ourselves as fundamental consciousness, if we are holding ourselves either above or below other people.

At first, in the therapeutic process, it is usually just the therapist who has realized fundamental consciousness. But, as the client continues to do the Realization Process practices and to release holding patterns from their body, they will gradually join the therapist in the experience of pervasive space and oneness. The contact between the therapist and the client will be experienced throughout the internal space of both bodies, both beings. Love meets love, not in the space between two people, but within each person’s chest. Understanding meets understanding, as a felt experience, a resonance, within each person’s body.

Blackstone, Judith. Trauma and the Unbound Body (pp. 185-191). Sounds True. Kindle Edition.

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