Deepen your self-connection with Focusing

Saturday, August 27, 1 to 4 p.m.
Westmoreland, NH
$60

Spend the day on a peaceful bend in the Connecticut River, exploring how the “felt sense” of situations can help you reduce stress, think creatively, and connect to your inner compass.

The workshop is at Great Meadows River House in Westmoreland, NH, half an hour northeast of Brattleboro, VT.

Facilitator Beatrice Blake, originally trained as a Doctor of Oriental Medicine, has been a Certified Focusing Trainer since 2000. She has studied Focusing and Thinking at the Edge with its developer, philosopher/psychologist Dr. Eugene Gendlin, and teaches in New England and internationally.

Please ask about scholarships if needed.

Focusing by the river

Saturday, June 25, 10 a.m. to 4 p.m.

Spend the day on a peaceful bend in the Connecticut River, exploring how the “felt sense” of situations can help you reduce stress, think creatively, and connect to your inner compass.

Facilitator Beatrice Blake, originally trained as a Doctor of Oriental Medicine, has been a Certified Focusing Trainer since 2000. She has studied Focusing and Thinking at the Edge with its developer, philosopher/psychologist Dr. Eugene Gendlin, and teaches in New England and internationally.

The workshop venue is a private home in Westmoreland, NH, 30 minutes northeast of Brattleboro. Directions given at time of registration.

Early bird price: $75 until June 20
$95 after June 20

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The felt sense is a wanting

“Don’t want too much,” the voices warned.

No. Want. Want life.

Want this fragile oasis of the galaxy to flourish.
Want fertility, want seasons, want this spectacular array of creatures,
this brilliant balance of need.

Want it. Want it all.
Desire. Welcome her raging power.
May her strength course through us.
Desire, she is life. Desire life.

Allow ourselves to desire life, to want this sweetness
so passionately, that we live for it.

Ellen Bass, “Live For It”

Creative thinking partnerships

I recently had the pleasure of being interviewed by Serge Prengel of LifeSherpa.com. You can listen to the interview here.

We were talking about the joys and difficulties inherent in forming creative thinking partnerships. This is the first part of the interview.

Serge: We all are interested in thinking creatively, thinking outside the box, and yet, in the experience of it, when we have something difficult to resolve, we kind of tense up and that seems counterproductive.
You’ve been thinking a lot about that kind of thing.

Beatrice: I have been thinking about it because I used to think I couldn’t think. We think that thinking is something that really smart people do, really creative people do, but not something we can do.
When I want to think about something what I notice at first is a space that feels empty. And I think for all of us that blank or empty, wordless space is a bit scary and disorienting because we want the words to be there. In school you are trained to be the one with your hand up, saying “Teacher, I’ve got the answer.” A place where there are no words is uncomfortable and strange.

Serge: Imagine the teacher and the little kid, and the teacher says “So, what is the answer?” and there is a perceived urgency and impatience, and the kid says “Uh, uh, I don’t know!” and that is really a very uncomfortable position.

Beatrice: We don’t conceive that we have a process apart from what is being demanded from us on the outside.
It’s our own unique wiring. I remember Eugene Gendlin saying, if you don’t honor this and find out how to express it, your unique way of perceiving the world will die with you. And a lot of us live without even knowing that they have a right to find out, “What is my way of perceiving the world? What insights come out of my unique wiring as a person?” We think those are our problems. Things that bother us, where we feel a little lost or like outsiders–if we actually pay attention to them we will find our gifts there.

Serge: That is how we will find something that is original, that is us, rather than trying to buy it from the catalogue.

Beatrice: Yes, that’s thinking outside the box, but we don’t even have to let the box be defined by someone else. It’s thinking from who we are, our own experience, and then finding where that could be applied.

Serge: So if we want to really find something, find our original thinking, think outside of the box, there is going to be some degree of unease, discomfort, maybe even a little bit of pain in it.
By talking about it, we are validating that that’s the case–you can’t have access to it without going through that moment of disruption.

Beatrice: What is it that gets us through that blank space where we don’t know? We can easily slip into feeling “I don’t have the answer, I don’t know anything, I can’t do this.” That’s one way we could go.
Another way we could learn to go is to say “Oh, wow, here is this blank space without any words. I can welcome it, pay attention to it. I can ask someone to listen to me right there.” Because it’s hard to get into it all by yourself when you are just discovering this.

Serge: So it’s as if we have a map, and there are all these places with roads and forests and towns and then this area that is blank. We associate entering this area with signs that say “Danger! Wrong place! Difficult!” Instead we could say “Wow!”
It will be more difficult to navigate than if there were roads and signs, so that’s why it’s useful to have a person who helps us attend to this inner space.

Beatrice: Explorers don’t go out into the mountains or the desert alone, they have their teams. Our listener is on our team.
It requires a very special kind of listening. This kind of listener doesn’t feel he has to intervene or come in with his own ideas or advice, or finish your sentence for you. Those are all aspects of the normal kind of conversation. This kind of listener welcomes the silence of the explorer.
“Oh, you’re in a place where you don’t have any words. Great! I’m right here with you. We’re exploring this together and I’m going to listen because I know that’s how you will move ahead.”
The listener doesn’t feel any responsibility for making this work, solving anything. The listener is there for the explorer.
Later they switch roles: the listener becomes the explorer and the explorer becomes the listener, so both have their turn.

Serge: One person could be exploring vast territories that are part of his or her inner landscape. Then the other person might be exploring a whole different landscape.

Beatrice: As the explorer becomes interested and receptive to his or her own inner space, things are going to start coming up. It’s only by doing this process that you can see how things start coming up out of this big nothing place.

Serge: Usually thinking is conceived as a solitary endeavor, where we are trying very hard to do something. We want to have answers and the blank moments are unpleasant, a failure. But if we didn’t have these blank moments, nothing new could happen. You can’t have a plant without the seed. We’re recognizing, Wow, what an uncomfortable and disturbing blank moment. That’s the seed.

Beatrice: You put the seed in the ground and nothing happens for weeks. You have to have faith. You can’t say “I planted my seeds yesterday and there is still no tree!”

Serge: For all we know, the seed might be dead and nothing IS going to happen. There is that aspect of the waiting as opposed to trying to dig harder. The listening, instead of trying to force anything or trying hard, is like watching the process, watching the ice melt, watching the tree grow. The listener exemplifies that and helps the explorer get it.

Beatrice: At first it sounds like it would take a lot of time that we don’t have. But if you are able to do this concentrated exploring with a good listener, 20 minutes is all it takes to get some breakthroughs.

Serge: When you start the process, it is very likely that neither you nor your partner will be very good at it or very comfortable with it. So it’s really learning by practice.

Beatrice: The whole attitude toward exploring these deserts and forests is one of interest, curiosity and openness to what we find there. Not a gotta-get-there, gotta-come-up-with-this kind of thing. Both on the part of the explorer and the listener there is an open spaciousness.
In our society we all have so much to do and if we slow down for a minute and pay attention to what is going on inside, the first thing we come to will say “You don’t have time to do this exploring, you’ve got to pay those bills.” We are in a rhythm of ‘what I gotta do.”
The first purpose of a listener is another human being who says “Hey, it’s OK for you to take 20 minutes out of your busy life to explore this something that you are interested in.

The tree with ears

I want to share with you the delightful spirit of the traditions of El Salvador in this piece by Salvadoran poet Eric Doradea, inspired by legends of the beautiful spreading guanacaste or conacaste tree with its ear-shaped seed pods. It graces the landscape and provides welcome shade in the dry Pacific regions of Central America. The tree is called conacaste in El Salvador. It is the national tree of Costa Rica, and the namesake of Guanacaste province.
Conacaste comes from Kuyu, the Nahuatl word for tree, and Nakas, the word for ear. In Nahuatl, Kunakas is the Tree with Ears.

Kunakas: Listening, the cure for loneliness

The grandmothers say that the Tree with Ears is a refuge for those in need of rest.

Its presence is like an elder brother who knows how to listen.
Many gather around it to tell their secrets.
They speak of dreams and loves, and the tree
with its four hundred ears
patiently listens to everything they have to tell it.

Its replies are not always silent.
T
hey say that the sound of its fruits shaken by the wind is like music,
like magic,
like the spell of four hundred snakes shaking their rattlers at once.

The grandmothers say that their original grandmothers learned the craft of listening,
that every evening when the sun grew tired, they listened
to the sunset,
to the flight of the birds,
to the mad river,
to the flowers as they fell asleep,
to the wanderings of the heart.

They say that knowing how to listen is the best cure for loneliness,
and when the moon is full,
they gather the littlest ones around the trunk of the Tree with Ears
and listen intently to the thoughts of the heart.

En español:
Conacaste proviene de los sonidos Náhuat Kuyu: Árbol y Nakas: Oreja, Kunakas: árbol de oreja.
REMEDIO CONTRA LA SOLEDAD.
Cuentan las abuelas que el árbol de orejas es casa para quien quiere descansar y su presencia es la de hermano mayor que sabe escuchar, que a su cintura muchos se acercan a contarles sus secretos, le hablan de sueños y amores, el árbol con sus cuatrocientas orejas pacientemente escucha todo lo que tienen que decirle, sus respuestas no siempre son en silencio, cuentan que el sonido de sus frutos sacudidos por el viento recuerdan la música, la magia, el encantamiento de cuatrocientas culebras moviendo sus cascabeles. Las abuelas cuentan que sus abuelas primeras aprendieron el oficio de escuchar, que todas las tardes cuando se cansaba el sol escuchaban el atardecer, el vuelo de los pájaros, la locura del río, el dormir de las flores, el andar del corazón; cuenta que saber escuchar es el mejor remedio contra la soledad, que en noches de luna madura reúnen a los más pequeños en la cintura del árbol de Orejas y escuchan atentamente lo que piensa el corazón.
Eric Doradea

Happy Easter

Resurrection was always meant to be felt as a continuing NOW deep in the cells of our bodies,

Where something so mundane

As simply pausing to own our feelings, in a caring way,

Could call forth,

From an eternal and timeless presence,

Such a PENETRATION of those cells,

That our changing body ITSELF, would become our spiritual companion and teacher.

–Fr. Ed McMahon

Fr Ed  shares his inspiring story in this 5-minute video, https://www.youtube.com/watch?v=fuCUVNQb1Hg

Thanks to Nada Lou for filming and sharing this video!

How to cultivate a white rose

 I am very moved by President Obama’s starting his speech in Cuba with the words “Cultivo una rosa blanca.” In that opening line, he established cultural recognition, respect, and the deep challenge of repairing relationships. The audience seemed totally with him in that moment, and responded with heart-felt applause. For my English-speaking friends who are not familiar with this poem by Cuba’s most famous poet, José Martí, I will translate it here:
 
Cultivo una rosa blanca
En julio como en enero
Para el amigo sincero
Que me da su mano franca
 
Y para el cruel que me arranca
El corazón con que vivo
Cardo ni ortiga cultivo
Cultivo una rosa blanca.
 
English translation:
 
I grow a white rose
In July as well as in January
For the sincere friend
Who openly gives me his hand.
 
And for the cruel one who tears out
The heart that keeps me alive
Neither thistles or stinging nettles do I grow
I grow a white rose.
 
In Spanish, the verb “cultivar” is the action of growing or raising plants, as well as the usage common to both languages: cultivating or developing relationships as we would plants.
 
There is something deep in the heart of this poem that speaks to why the combination of Focusing and Nonviolent Communication is so powerful. How do we cultivate a white rose, all year, for our friends as well as for those that have hurt us? Certainly not by burying the reality of our feelings, but by recognizing them and allowing them to guide us on the way to expressing what we need, then listening with openness to what the other person needs.
 
Society doesn’t know how to do this yet. People like Trump and Cruz appeal to those who think that thistles and nettles will somehow protect them. Obama’s gesture to Cuba shows that he understands that change is a deep process, not an either/or.

Nonviolent Communication as a doorway to Focusing

I find it useful to use NonvioLogo_Focusing_ES_croplent Communication as a doorway to Focusing, especially when people are not used to the idea of self empathy.

Nonviolent Communication (NVC) helps us notice when we are naming, blaming, diagnosing, trying to prove who is right and wrong, etc. (Jackal language). NVC encourages us to speak Giraffe Language:

  • describing an interaction without evaluating it,
  • turning inward to notice ones own feelings and needs,
  • listening empathically to the needs of others,
  • making requests to meet needs.

People can identify easily with the big difference in the two languages. I don’t usually go into the request step until later, because my goal is to teach felt sensing through noticing feelings and needs.

The Revolutionary Pause is the moment when one decides which language to speak. It’s difficult to pause in daily life! But after the initial difficulty, people start to see what a difference the pause can make. People start noticing when they are making statements that imply judgements and blame. Then they can notice the way they are judging themselves, thus opening to the notion of empathy toward their own inner world. As people start noticing their own feelings and needs, they are already in levels 4 or 5 of the Experiencing Scale: http://www.experiential-researchers.org/instruments/exp_scale/exp_scale_long.html

In NVC, our Beautiful Human Needs are seen as something that unites us as human beings. A beautiful human need is defined as “vital energy that motivates us to act and to grow.” This concept is new for most people, experienced Focusers as well as non-Focusers. Noticing ones beautiful human needs and how they feel inside can lay the groundwork for noticing naturally-arising felt senses.

In Nonviolent Communication, other people are not responsible for how we feel. Our needs, met and unmet, give rise to how we feel. Everyone is trying to meet their needs. Without sensing into our own needs and listening for another’s needs, we often don’t understand the basic motivations in each other.

Through sensitive, spacious listening for needs, people can make space around that which can’t yet be put into words. With practice and good listening, people are on their way to learning to pause and pay attention to the felt sense of the whole, which  situation often extends far beyond what could be defined as needs and values. When people access the felt sense, what started as a conflict can transform into forward movement. Conflict can then be seen as an opportunity for “crossing”, where the carrying forward, the right next step, becomes something that could not have been conceived by either individual.

NVC is a theory, the practice of which can lead to felt sensing. Felt sensing is pre-conceptual— fresh, intricate and unpredictable in every moment. A lot of practice and careful listening are necessary before people can learn to trust the felt sense in all its transformative power.

I find that the seamless combination of NVC and Focusing lays a good groundwork for learning both.