This one day workshop is for people who work with individuals and/or couples.
❋
I’m pleased to announce this one day couple therapy training. The focus will be on engaging the couple.
Right from the start it is usually ONE person who makes contact. How to address that initial difference? There are so many ways and so many different scenarios.
This is where a sociodramatic approach comes into its own. The life in the group will bring forth the collective wisdom. Yes, we trust the power of intimacy in the group for learning about the power of intimacy in the couples we work with.
And what if you don’t see couples for some reason?
Counselling, if the matters raised include a partner, means it is relationship therapy. How to work with the power of love in that relationship?
There is a lesson in the relationship to learn, and one partner can transform a relationship. It’s better if they do that together.
This one day workshop is a lead-in to Psychodramatic Couple Therapy Training https://psychodrama.org.nz/couple-therapy-training/ the next four-day event is Wednesday 18 – Saturday 21 November 2020, you can enrol now.
We are born into a pattern of relationships.
This pattern influences us deeply. It has a tendency to repeat and persist.
This brief summary is the basis of psychotherapy, of the unconscious and we work with these patterns in psychodrama. I’m pleased with the crisp summation. I’m satisfied that it captures the relational nature of our being. The relationship nature of the unconscious, or self. It is alive as this pattern “repeats and persists”. And does so even as repair and grapple with the tendencies as they persist.
However the summation is not as soulful or as wild as the process.
I’m working on a handout on action for a Psychodramatic Couple Therapy Training event in September. Psychodrama is sometimes mistakenly called an “action method”. That might mean people move about. That they exhibit behaviour. The real question is: are they actors? That is, agents in their own life!
The action includes: the body, emotions, thinking, the breath, the spirit, the soul, the chi, life energy, prana. In psychodrama language that is spontaneity-creativity.
Here are two quotes:
The organism-in-environment is a behavioral system; the actor in situ is an actorial system, and, Moreno (1953b) states, it is important to distinguish between the two. A collectivity of actors is a different entity from a collectivity of organisms and has a different meaning.
Warner (1954) points out that from Moreno’s perspective, when one tries to understand behavior by separating an action into components, as the psychologist does, one ends up ignoring the most important characteristics of human behavior, social interaction. Acts, actions, and interactions are complex behaviors that are intended to gain a desired goal. They occur within a cultural context. There is a reciprocal relationship between the members of a group and the group’s culture. On the one hand, it is the actions of the members that create the culture of the group and on the other hand the culture of the group shapes the actions of its members.
Meyer writes, “The heart of Dr. Moreno’s sociometric method is action. Time and again in the writings of this book and elsewhere, he insists that sociometric methods require that individuals cease to be subjects for research, patients in the clinic, or objects of reform. They must become participants” (1952, p. 360). Sociometric research, Moreno insisted, is for the benefit of the people involved, not for the benefit of the researcher. Therefore, the subjects should be included in the design of the research, in the selection of criteria, for example. Sociometry should take place in life, in the real situation of the individuals, not in the
laboratory of the scientist. Unless the sociometric experiment includes an activity in which the group members partake, it is, at best, “near sociometric.” Sociometry is an action method.
John Nolte
It is worth meditating on the words of Moreno — especially how they might apply to couples.
An action matrix registers acts and events . A behavior matrix registers “observations” of acts and events . The actor must become an observer of himself and an actor towards the observer, i.e ., the observer must become an actor towards the observed and an observer of himself ; one must co-act with the other, a meeting is taking place . In an ongoing socio-psychodrama the subjective view of the actor and the objective view of the co-actor are one, they are on the same plane . Indeed, as … auxiliary egos to each other on the plane of action the degree of their reciprocal subjectivities and objectivities are continuously in a process of mixture; A acts towards B, B acts towards A; A observes self and acts towards B, B observes self and acts towards A ; A observes A, B observes B ; A observes A and B, B observes B and A ; A acts towards C, A acts towards B and C, C acts towards B and A, etc . A genuine theory of action and actors deals with actorial categories and interaction potentials like spontaneity, creativity, the warm up, the moment, the meeting, … auxiliary ego and other categories which express the coexperiential level of an actor’s world on the level of action .
Moreno “Who Shall Survive?” p74
Some notes about Action & couple therapy
How does work when we are working with the relationship? The “third entity”?
Not “male female” but role systems — unity of opposites unity and opposites.
The protagonist will transform the and the auxiliary will transform
Action is to do with being actors — active participants.
If there is ambivalence about the relationship — Discernment therapy.
“Estranged labour, therefore, turns man’s species-being – both nature and his intellectual species-power – into a being alien to him and a means of his individual existence. It estranges man from his own body, from nature as it exists outside him, from his spiritual essence, his human existence.”
Working for money and not for love changes our nature. We become alien to ourselves, to our bodies and minds. We become alien to to our nature and the world around us. When we are strangers to our creativity we become strangers our own bodies, to nature as it exists outside us, to our spiritual essence and our human existence.
“Freud’s … therapy consisted in turning the patient into his past … instead of developing the direction of spontaneity into the future.”1
Wiese said that in to contrast with the work of Moreno. He’s right too. However embedded the present dynamics is the geneology. Whakapapa. Moreno talked of statu nascendi. It is in the swirl of unfolding from that moment of birth on that spontaneity happens and the new is created.
Von Wiese, Leopold. (1949). “Sociometry.” Sociometry, Vol. 12, No. 1/3 (Feb. — Aug, 1949), pp. 202—214 Published by: American Sociological Association https://www.jstor.org/stable/2785387
Sometimes couples aren’t sure whether they are ready to work on their relationship or not. When this happens it isn’t appropriate to do traditional couples therapy until both partners buy in to the process of therapy. Rachel Zamore gives us a closer look at how to work with these mixed agenda couples using Discernment Counseling.
Discernment counselling is a crucial perspective on couple therapy. If a couple or one partner is ambivalent – it is so important not to leap into working on the relationship.
In my work each partner gets a summer of the individual session I had with the other. Those summaries are reframed without blame and they facilitate a process of clarity.
Will they:
Agree to couple therapy for 6 months?
Separare?
Continue with the status quo?
In 2017 Bona Anna & I presented a power point at the AANZPA Conference in Auckland.
It is a reflection on the purpose and phases of psychodrama and emphasises the value of naming and concretising the learning from a drama to ensure it goes beyond the therapy room in an adequate way.
In his Poetics, the Greek philosopher Aristotle put forth the idea the play should imitate a single whole action. “A whole is what has a beginning and middle and end” (1450b27).[1] He split the play into two parts: complication and unravelling.
On the first day of training in Imago therapy Maya Kollman characterised a couple relationship as “A microcosm of the universe trying to repair itself.” In different words psychodrama includes the same idea, the therapeutic tele is distributed in the group, it’s not just in the director.
And there is qualitative evidence for this… A group, or a couple, once the connection is established and there is a warm up, will hum its way to more and more enabling solutions. I see it so clearly in psychodrama groups – each drama assists the whole group in a quest that is finally resolved. The terminology of ‘disturbing motive’ and ‘reactive fear’ is used to describe this process. Even this naming implies that it is the ‘disturbing motive’ that arises first and the the ‘reactive fear’ is simply the obstacles of the cultural conserve (CC) that need to get out of the way. CC is a term from the psychodramatic theory Canon of Creativity
There is a layer of conserved coping that is somehow “man made”, the reactive fear, which is usually followed by flight or fight i.e. Criticism and blaming or avoidance. There is another layer – the universe trying to heal itself. Lets just call it eros or love. Gt the crap out of the way and the love will come through.
Both psychodrama and Imago have the philosophy that the therapist is the catalyst, simply providing tools, like dialogue, or the 5 instruments so the eros can emerge.
I’m reflecting on the relationship between letting it happen and making it happen.
The inevitable can be helped along.
We are agents in the healing of the universe. i.e. in its progress. Towards eros.
We can make it worse or better. If this is a dead end it will proceed towards the omega point in some other way. The universe does not care, but it won’t stop its evolution, its development, its progress. These words are teleological.
We make history but under conditions of our choosing.
Surfing. We can but catch a wave or miss it.
Anyway, if we assume that a group or a couple is “A microcosm of the universe trying to repair itself.” then we are assistants to that process.
Thats what Marxists are too.
Strange that the right who advocate market forces somehow believe in the benign power of the market. Leave alone. Marxists might trust the market too if it was alive in a society that was free of the distortions of the capitalists. It would tend towards each to his needs. Just like in couple therapy – in my room I have to be a strong dictatorship of the eros forces. We fight the cultural conserves (part of the current cultural forces) of blame – attack and control.
We flee or fight to avoid pain. In psychodrama we call those ways of being the coping roles. The path to the progressive, being fully alive, is to be with the vulnerability of the pain and attend to it. This can’t really be done alone, yet no-one can do it for you.
This is a universal idea and present in many modalities.
*
The title of this post comes from Hedy Schleifer’s ECcT – Encounter Centred Couple Therapy. On her website she says:
“I want them to leave knowing that the “survival dance’ that they have been dancing for such a long time is “not’ who they are in their essence.”
“Imago shifts the focus from the self to the relationship and posits “relationship” as fundamental reality of which individuals are derivatives. To embody this paradigm shift, partners must shift their focus from their own need gratification to the needs of the relationship. The paradoxical outcome of that counter-intuitive shift is that such a sacrifice will insure the satisfaction of their needs in a way that was not possible when the focus was on the self. When the couple becomes partners rather than opponents in the project of creating and enacting their dream relationship, they create a thriving relationship. This perspective rests on the assumption that human beings are intrinsically relational, that the human problem is relational rupture, that all emotional symptoms are expressions of relational anxiety and that relational repair is the only and sufficient path to human well being.”
Beauvoir, Francine; Crapuchettes, Bruce. Getting Back The Love We Had: Forty-Two Answers To Real Questions From Couples Who Feared They Were Losing Their Way (pp. 4-5). Kindle Edition.
Got me thinking about the story of the cave. Ordinary people are fooled. Only certain elite trained people can see the world properly. They are enlightened. At one point they mention that knowledge (according to Plato) is not “bits” but that at a certain point there is a whole shift to a new mental state. It reminds me of spiritual enlightenment. They use the word ‘enlightenment’ in the podcast.
I think a qualitative shift in knowledge is possible. But it is not in the state of mind, that makes the shift. Something has been discovered, it is based on evidence. It can be taught, e.g. The world is round – species evolve. That is not a new state of mind, anyone can learn these things. There is “common wisdom” (maybe as old as this stuff in Plato) that ordinary learning won’t do the trick, that we need to go through some spiritual process of cleansing, saving or sitting and that there are special teachers. Plato certainly raises the right question – what is knowledge and what is belief, but his answers are not convincing, and maybe pernicious.
“We need a new state of consciousness before the world can change.” I hear that a lot. This spiritual answers seem wrong, yet Marx also talked of class consciousness. Certainly we need thorough study and knowledge. But the paradigm shifts don’t happen to “us” they happen as science, and social science discovers more about the way the things and people work. Then people need to be taught that stuff.
~
Listened to another rather wonderful podcast Kim Hill interview with Ken Loach — Ken Loach – Life and films MP3 One moment I liked was where he says that class struggle in capitalism is not a belief of some kind. Once you have learned about it, like evolution, it is how it is.
Community-Based Research: Creating Evidence-Based Practice for Health and Social Change
Marcia Hills, R.N., Ph.D.
Jennifer Mullett, Ph.D.
Community Health Promotion Coalition
University of Victoria
Victoria, BC, Canada
Paper presented at the Qualitative Evidence-based Practice Conference, Coventry University, May 15-17 2000.
Evidence-based practice usually refers to gathering quantitative data upon which to base decisions about what constitutes effective or efficient practice or what is sometimes referred to as “best practices”. The authors argue that, when gathering evidence about practice concerning people in communities which is often the case in the health sector, different evidence is needed and, consequently, different methodologies and methods for collecting that evidence must be used. In this context, the notion of basing practice on evidence raises the question “what do we accept as evidence upon which to base our practices that involve people in communities?”
Not sure if this really Seneca’s take on Anger. It interesting though. The essential take on anger is that it is the result of holding unrealistic expectations and that more pessimism will help calm you down.
Anger is a philosophical problem with a philosophical solution. Perhaps a bit like CBT?
My philosophical response is that it is not sufficient. Unrealistic expectations can equally lead to sadness and then it is usually framed as disappointment. However there is something to this philosophical take. Our thoughts not the other persons behaviour are at the root of anger.
A fuller take on this idea from Marshall Rosenberg:
In short: Anger is the way we get a signal that there is an unmet need. I think he uses the example of the “check engine light”.
I’m aware of another form of anger that is not really either of the above. Anger at injustice. this is from wikipedia: “Socialism is the flame of anger against injustice.” I think of this being tied in with our fight response, adrenalin rushing to survive against onslaught. This not just in the eye of the beholder as some might say. Inequality, sexism, racism, exploitation and oppression really do exist. There is a good fight. Anger at violation of human rights surely is a good thing.
There are a couple of traps here though. Take this site:
Question: “How can I know for sure that my anger is righteous indignation?”
Answer: We can know for sure that our anger or indignation is righteous when it is directed toward what angers God Himself. Righteous anger and indignation are justly expressed when we are confronted with sin. Good examples would be anger toward child abuse, pornography, racism, homosexual activity, abortion, and the like.
Makes sense if you think God is against gay rights and women’s right to choose. But it does not make sense in the real world. Investigation is the key to knowing waht is real.
~
Anger and Psychotherapy
I’ve heard this a lot in my profession:
“Anger is a socially suppressed emotion and people – especially women – need a safe place to get in touch with their anger. Expression of anger leads to discovering the emotions under the anger, being assertive and getting needs met. Anger is not the same as violence.”
The trouble with this is that it does not work like that if the person comes home and thinks it is a good idea to be angry with their partner. In some way anger can easily lead to violence verbal, emotional and physical. Marshall Rosenberg’s principle that other people are not the cause of our anger needs to be taken into the picture more fully than it often is.
It is easy for a therapist to side with the person in front of them. To see their side of the story. Much harder to concretise the “other” in the room with the other perspective.
~
Angry Couples
In psychotherapy with couples the question about the nature of anger is important. It is held by many couple therapists that people who choose to be together in an intimate relationship are in a “horizontal relationship”. The tenet is that as therapists we should not take sides, but be a catalyst to the healing potential in the relationship. From an Imago website:
Romantic love is the door to a committed relationship and/or marriage and is nature’s way of connecting us with the perfect partner for our eventual healing.
In my work with couples I can hold that trust that the couples are equally wounded and that the power struggle can be nasty and that they have equal responsibility to get out of it. Each partner can take full responsibility for the relationship.
Talk so the other will listen.
Listen so the other will talk.
Even when there seems to be abuse of power, it usually does not take long to get to the fear, hurt, powerlessness and vulnerability under the surface. All problems in the relationship are co-created. i.e. the way one partner talks leads to the way the other listens – learn to talk without blaming shaming and criticism. Learn to listen so the other will talk. Even social inequalities can be addressed with this principle. I’m amazed how far I can take that principle in my work with couples. I’m amazed because I don’t think society is an even playing field.
Male Privilege
Look at the list here “160+ Examples of Male Privilege in All Areas of Life”. This social inequality seeps deeply onto marriage and committed relationships.
Michael White years ago drew my attention to a Gregory Bateson idea: there are “restraints of feedback and restraints of redundancy” The feed back ones are created on the level playing field.
The other restraint is due to the social values that are the ruin of a relationship.
The biggest problem in couples therapy, beyond the raw incompetence that sadly abounds, is the myth of therapist neutrality, which keeps us from talking about our values with one another and our clients. If you think you’re neutral, you can’t frame clinical decisions in moral terms, let alone make your values known to your clients. That’s partly why stepfamilies and fragile couples get such bad treatment from even good therapists. Stepfamily life is like a morality play with conflicting claims for justice, loyalty, and preferential treatment. You can’t work with remarried couples without a moral compass. Fragile couples are caught in a moral crucible, trying to discern whether their personal suffering is enough to cancel their lifetime commitment, and whether their dreams for a better life outweigh their children’s needs for a stable family. The therapist’s moral values are writ large on these clinical landscapes, but we can’t talk about them without violating the neutrality taboo. And for clients, there’s the scary fact that what therapists can’t talk about may be decisive in the process and outcome of their therapy.
I think this is tricky terrain. I think it best to focus on the co-creation of the relationship rather than the unequal society it is born from. That is a value I have because there is a lot a couple can do to address these issues in their relationship IF they can connect.
Still I am pleased to have the “permission” to have values, to weave them in in such a way that I am not seen as taking sides, because I am not.
“a role is the functioning form the individual assumes in the specific moment he reacts to a specific situation in which other persons or objects are involved” (Moreno, 1977, p IV)
Lets take a list of roles, these are from Max Clayton’s article (Clayton, 1994), it is a convenient list, and it is the one that got me to think about this:
Artist
Playful fun-lover
Coach
Companion
Adventurer
Manipulator
Teacher
Despairer
Self-doubter
Guard
Frightened, abandoned orphan
Anxious and suspicious fantasiser
Angry controller
Condemning critic
Friend
Father
Good listener
Lover
Perfectionist
For each of these there is as Moreno puts it: “a specific situation in which other persons or objects are involved.” We can grasp the role it is possibly in relation to from the role.
Artist
Playful funlover
Coach
Companion
Adventurer
Manipulator
Teacher
Despairer
Self-doubter
Guard
Frightened, abandoned orphan
Anxious and suspicious fantasiser
Angry controller
Condemning critic
Friend
Father
Good listener
Lover
Perfectionist
Art Audience Muse
Playmates
Trainee
Companion
Mentor
Sucker, victim
Student
Stubborn controller
Critic
Invaders
Absent Parent, Threatening bully
Challenging person or situation
Helpless follower
Self doubter
Friend
Child
Speaker
Lover
Slob
Creating Change in a Role Relationship
These role pairs will change as one of the roles changes:
The teacher can’t teach without the student
Lovers need lovers
If the manipulatee ceases to be duped and becomes assertive the manipulator can’t manipulate.
If there is no speaker, become a good listener.
If there is no artist, become an appreciative audience and contribute materials
Be loving and love may come your way.
Stop criticising, appreciate and praise and you won’t be with a self-doubter for long.
Role relationships
There are different types of role relationship. Max talks of complementary roles and symmetrical roles.
“The diagrams made it easier to be aware of the complementary and symmetrical role systems that developed with other people and of the fact that there was an increase in complementary role relationships. As ability to analyse, plan and enjoy life came to the fore, so those roles pertaining to intimacy increased. There was a welcoming of closeness and an interest in complementing what others were doing. The aggressive approach to others diminished and along with this a lessening of symmetrical role relations and of the competitive dynamic that is associated with these. There was also a development of a real sense of being a role creator. Previously there had been much more of a sense of being a mundane person. A look at the diagrams also confirmed the ability to create forms of expression through which life purposes could be fulfilled. The experience of being a role creator was accompanied by an increase in motivation.”
An example of complementary role might be speaker / listener – and this would increase intimacy, as max suggests.
Symmetrical roles can escalate and be competitive e.g. Talker / talker can become shouter / shouter.
But some symmetrical roles can be intimate lover/lover gardener/gardener
Clayton, G. M. (1994). Role Theory and its Application in Clinical Practice. In P. Holmes, K. Karp, & M. Watson (Eds.), Psychodrama Since Moreno (pp. 121–144). London: Routledge. Retrieved Tuesday, 9 February, 2016 from aanzpa.org
Moreno, J. L. (1977). Psychodrama Volume One (Fourth ed.). Beacon, New York: Beacon House.
This is an article I’ve been working on since I presented something along these lines at 2014 AANZPA conference. Its about the value of doubling what is adequate in the protagonist. Doubling is not coaching, but assisting the protagonist to say what is in them in a way that it can be heard.
It takes further the ideas I came away with from the Dan Wile workshop. He says something like this: I assist the couple to heave the conversation they would have if they were not fighting.
Facilitating interaction was the dictum I used for the first couple therapy I did. I recall, as an untrained social worker in a hospital being asked to work with a couple who had difficulties. The night before I read a gestalt based book on couple therapy and facilitate interaction was the central practical guide I took away. I could have done worse.
I have written on dialogue and encounter in the AANZPA Journal more recently: The Imago Affair. Let me quote a relevant chunck from that paper as I wish to further reflect on encounter.
Encounter
At their heart, both Moreno’s and Hendrix’s work go beyond technique and are an invitation to a profound experience. The aim of a dialogue is not a specific outcome, nor is it reliant on one method. Here is the section of Moreno’s well known poem that encapsulates the idea of encounter.
A meeting of two: eye to eye, face to face.
And when you are near I will tear your eyes out
and place them instead of mine,
and you will tear my eyes out
and will place them instead of yours,
then I will look at you with your eyes
and you will look at me with mine. Moreno
Harville Hendrix introduced the validation step into the Imago structure with an eye to facilitating just such an experience. It is often taught as understanding or making sense. The lead-in line goes like this: “You make sense. And one thing that makes sense is…” The listener is invited to cross a bridge into the world of the other, and to see what they see, and feel what they feel in that world. Note the similarity to Moreno in Hendrix’s idea.
Buber clarified for me that a “Thou” relationship with others required honouring their “otherness” as an “I” distinct from me and any concepts I might have of them. This required a willingness to look at the world of another through his or her eyes. Hendrix
Linger on the moments of connection described here:
I will look at you with your eyes (Moreno)
look at the world of another through his or her eyes (Hendrix)
Are they the same?
Both Imago and in the work of Moreno there is the idea of a special meeting. Not just any meeting, but something profound, where you become the other…
How to facilitate, or operationalise encounter is different in the psychodramatic sphere than in the I Imago sphere. They use different contexts for their techniques as well, psychodrama: the stage. Imago: the couple in dialogue and Hedy Schleifer has a variation: Host / Visitor to the other’s world.
There are techniques/concepts in these modalities that are sometimes akin, but differently nuanced, and sometimes unique to the method. There are other modalities and have techniques for interaction, of importance is the variation of Imago developed by Hedy Schleifer and her husband, and the work of Dan Wile.
My friend and colleague Dan Randow and I are working on describing the varieties of techniques for encounter. Here is a beginning.
Here is a list of techniques/concepts:
Doubling: in Psychodrama
Mirroring — Psychodrama
Role reversal — Psychodrama
Doubling in Imago: Related to the use of lead-lines
Doubling in Dan Wile’s CRT
Mirroring in Imago
Validating, Imago
Empathy as used in Imago
Dialogue (Imago)
Host, Visitor (Hedy Schleifer)
Notes:
How does role reversal relate to encounter? In role reversal and in doubling you become the other to the best of your ability. You take the physical position of the other, quite literally in role reversal and by being alongside and slightly behind the other when doubling.
Is it useful to distinguish the inter-psyche from the intra-psyche; what goes on in our subjective world and what goes on between us? Maybe sometimes, all these encounter processes aim at improving the relationship and healing and growth of the individuals at the same time.
Psyberspace (old site) 
You must be logged in to post a comment.