The Focusing Institute: Focusing is direct access to a bodily knowing. Focusing is a practice developed from the Philosophy of the Implicit.
Dr. Carl Rogers was Gene Gendlin's colleague and friend at the University of Chicago. Rogers' person-centered approach opened the way for Gene's elaboration of Focusing. This is a delightful talk that Rogers gave in 1974. He mentions Eugene (Gene) T. Gendlin 's work which Gene would four years later write about in his book "Focusing."
ΕΛΛΗΝΙΚΗ ΠΡΟΣΩΠΟΚΕΝΤΡΙΚΗ ΚΑΙ ΒΙΩΜΑΤΙΚΗ ΕΤΑΙΡΙΑΠΡΟΣΚΛΗΣΗ
Με χαρά σας αναγγέλλουμε τη ίδρυση της Ελληνικής Προσωποκεντρικής και Βιωματικής Εταιρίας (Ε.Π.Β.Ε.).
Η εταιρία δημιουργήθηκε για να αποτελέσει τον χώρο κοινής δράσης για τους Έλληνες επαγγελματίες , οι οποίοι εργάζονται σύμφωνα με τις αρχές της προσωποκεντρικής και της βιωματικής προσέγγισης στην ψυχοθεραπεία και στη συμβουλευτική.
A LIVING PROCESS: an evolving guide to Eugene Gendlin's 'A Process Model'
There is a book called 'A Process Model'.
It exists online, as a series of webpages and downloaded pdfs. I've even seen it in hardcopy.
It comes from the pen, the mind, the body of Eugene (Gene) Gendlin. He's a philosopher and psychologist. And he wants to think about the process of living, and what it might mean for how we understand ourselves, the life around us, and our place in the world.
Focusing is not New Age although it can certainly be used in that way by psychotherapists who espouse a New Age worldview. There are also versions of it that incorporate Buddhistmindfulness meditation techniques into the practice of focusing which is why people should be cautious when approaching this kind of therapy.
Dr. Eugene Gendlin, whose research led to the approach known as Focusing (link is external), found that clients who made the most progress in psychotherapy (link is external) (despite the orientation of the therapist) were those who were contacting and speaking from their actual felt experience. They paused, stammered, and groped for words or images to describe their deeper experience rather than just talking from their heads. Things shifted and opened up as they stayed with their authentic experience from moment to moment.
Dr. Eugene Gendlin to be honored with a Lifetime Achievement Award!
We received the wonderful news recently that Gene Gendlin will be honored with a Lifetime Achievement award by the World Association for Person Centered and Experiential Psychotherapy and Counseling (the PCE for short). The PCE is the world’s premier organization promoting the Person Centered Approach and the work of Carl Rogers. Gene will be honored at their conference at Columbia University in New York City, July 20-24, 2016. This conference is only the 2nd time the PCE has been hosted in the US, and they anticipate over 800 participants and significant Person Centered and Experiential theoreticians from around the work to be in attendance.
Congratulations to Gene on this well-deserved honor!
Keynote Address to the Fifteenth Focusing International Conference 2003 in Germany
Mary Hendricks-Gendlin, Ph.D. Director, The Focusing Institute
Focusing is a force for peace because it frees people from being manipulated by external authority, cultural roles, ideologies and the internal oppression of self attacking and shame. This freeing has to do with an ability to pause the on-going situation and create a space in which a felt sense can form.
When we know how to focus we refuse to take ourselves or any other person as merely an instance of a culturally defined category or group. We don't say, "I am good, you are bad." Or, "I am a wife and mother" as though this defined the total of who I am. Or "You are the doctor, I am the patient" as though our interaction would then be governed only by the meanings of those roles. Or "I am a Christian or a Moslem" as though the ritual forms would then exhaustively define my spiritual life. We know there is always a rich detailed intricacy, a "more" in each person's experience.
I will tell you a story about pausing the cultural role level of a situation so that a felt sense can form. You will see that this pausing allows "the patient" to break the culturally expected role behavior of unquestioned acceptance of the external authority of "the doctor."
In The Humanistic Psychologist researchers Andrew J. Felder, Halle M. Atena, Julie A. Neudeck, Jennifer Shiomi-Chenc, and Brent Dean Robbins report:"The mindfulness ‘foundations’ of existential-phenomenology appeared at the turn of the 20th century.
Eugene Gendlin’s (1982, 1996) focusing approach to addressing the bodily awareness of sensations is informed by Merleau-Ponty’s understanding of intelligent bodily senses. Gendlin’s focusing approach attends to the relationship between logic and the here-and-now unfolding of one’s experienced “felt sense” (1996, p. 19) in a way that overlaps with DBT. For Gendlin, the felt sense corresponds to a precognitive bodily awareness that contains “the wholistic, implicit bodily sense of a complex situation” (1996, p. 58). Not unlike DBT, the felt sense does not rely on the primacy of mental activity because, according to Gendlin, the felt sense can take in and process more lived factors than rationality alone can assimilate. At the same time, Gendlin stresses that, “We always need the felt sense and rationality” (1996, p. 58), particularly when making judgments and choices. Gendlin’s therapist-facilitated attention to sensed experience involves the progressive unfolding of the felt sense through the client’s mindful attention to nonlogical steps and shifts in sensorial states and their bodily location. In doing so, the client mindfully travels through an emerging “maze of meanings” toward a fuller understanding of his or her life situation as a whole (1996, p. 58). Although the unfolding “growth direction” (1996, p. 21) of the felt sense is experientially varied, the full emergence of the client’s meaning laden bodily sense culminates in “relief” for the client, in part because the “global whole” signified by the felt sense has been understood. In other words, the client’s attentiveness to carrying forward his or her changing felt sense by carefully matching and attuning words to it occasions the lived experience of being congruently integrated—a congruent experience that is often impeded by the misunderstanding that the felt sense is “something you have, but not something you are” (1996, p. 20).
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