the process

Creating a Structure

Looking into the process of how different practitioner hold space. Whether it be a ritual they use prior, during or post session, a way to conduct themselves, set up the environment with which they are working or even how they relay and relate the information gained back to the client/student. This process seems to have some protocols and both from the literature and discussing it with others in my field (data analysis) it appears that there is a more mystics, universal, intuitive side to the process than I would have initial thought. 

Jung in-particular seems to offer great insight into how this universal insight surrounding oneness, interconnection and how the body is serving to help the self transcend. Therefore within my professional practice bringing into play a process, ritual or structure that helps me understand, develop a deeper connection and feeling encompassing the "mysterious truth" Jung pp93. Will not only help me evolve but also allow for me to "experience the autonomous power of the order and centering process" Chodorow pg271 that can be created when surrounding to the unity of the psychic, soma and consciousness  

Within this process it appears that the main objective is to gain a senses of openness, connection and oneness. To recognise that the client/students is a reflection of oneself, yet different and therefore needs to be held, nurtures and guided in a way which is suitable to them. Chodorow uses Jung's notion of 'participation mystique'; discussing how that within the process there is a point in which there is unity between the movement therapist and the client; a merging, dropping of boundaries. However, the process must also enable for separateness and individuality so that the therapist can remain conscious, analytical and offer a standpoint for reflection - i.e. not become overwhelmed with felt senses. Stating the importance of maintaining a conscious analytic standpoint for reflection" pg 276

Chodorow gives a guide (process) in how to remain in this conscious standpoint, sharing 4 aspect to be questioned therefore enabling a witness framework, an objective viewpoint to which the practitioner is then able to remain. Whitehouse, whom was a founder in dancer therapy and authentic movement practices, discusses how ideally there is a coming together, a moment of total awareness for which the mover and those watching the mover will find instantaneously. During her time developing the practice of authentic movement she brought into the field a structure for which there was an "attitude of yielding - that is, letting oneself be moved ... while at the same time being in awareness" pg 269. 

The use of Jung's many theories surrounding the psyche and the universal connection, within the field of somatics has helped create clarity and form foundations to which a practitioner can build. Using his comprehensive methodology there is a process to which the practitioner can have a deeper understanding to how a client/student moves and changes within a session, and the relationship between the individual, there surrounding culture and the greater fields of consciousness. Chodorow elaborates on the use of structure within a session "the more structure I use, the more interactions between myself and the patients". This is an element that I am experimenting with, the balance between structure, allowing for the intuitive flow and the client/student to guide the session, Noting that Chodorow's planning of the movement is often about evoking a response and there at some point the practitioner lets go of the planning and it becomes an unplanned and spontaneous session. This further draws upon Whitehouse's idea that a process or theoretical model must allow for illogical and unknown results and therefore the environment where the sessions is taking place must allow have soft boundaries and enable an exploration of the unknown by both the client/student and the practitioner. Whitehouse debates about the difficulty in defining a method due to the individual nature somatics and therefore concludes that calling it a process allows for the acceptance for anything to arise whilst remaining playful, open, adaptable and greater enjoyment. 

Furthermore, research surrounding interactional learning environments (M. Hikida) showed how that the 'space' which is to be created for an effective learning environment is one which has structure, therefore allowing for the student to explore within this safe parameter and focus on the necessary task at hand. Conveying that a successful practitioner is one whom is able to respond and adapt the structure to provide a space where the student can continual grow and remain focused. 

Within the literature discussed so far, this exploration surrounding the process and structure of a session enables for me as a practitioner to define and focus on what I am intending to get out of a session. Therefore, helping me understand how to adapt and provide for an environment which is nurturing and supportive to this intention. Drawing upon Chodorow, Whitehouse and Jung's developments surrounding the consciousness and how the impact and understanding of this can provide a framework to which a practitioner can therefore build structure to evoke a certain response further enables for me as a practitioner to create a environment where I am able to merge, dissolve boundaries but remain aware of the individuality within those present in the session. Finally, drawing in the understanding of how a ritualistic process not only allows for a system and guideline for all parties to follow but simultaneously provides an ordering and centering of thought, self and outcome. The usage of mystic and ancient teaching, as well as intention is something which I am going to investigate further within my professional practice; being witness to the outcome and the effect these have