"Laura Perls Some Aspects of Gestalt Therapy Whenever I am asked to write an article or act ex cathedra as an "authority" in the theory and practice of Gestalt therapy, I..."
Laura Perls
Some Aspects of Gestalt Therapy
Whenever I am asked to write an article or speak ex cathedra in
which I saw many years ago.
The night before, I had read a poem by Crow Ransome
"Equilibrists". It ends with the line: "Let them lie dangerous and
beautiful."
In my dream, I was walking along the beach, where I met Paul Goodman and his son
Matthew. They collected shells and stones. I said:
Don't collect them; when they dry. The shells will break, the pebbles will turn gray and tarnish. Leave them to lie dangerous and beautiful. I am shells and pebbles, brittle and dull, cast ashore at the mercy of scientists and collectors. I am a beach, an ever-moving shoreline where the dry past is periodically revived and enlarged or diminished by the waves of the present. I am also the sea, a constantly renewing, rhythmically moving life force. And I am a poet who knows what scientists have forgotten.
I have just given you a somewhat shortened example of sleep work in Gestalt therapy. What I discovered while working with this dream, and what I am trying to tell you, especially in relation to today's question, is that sorting and summarizing Gestalt therapy experiences into classes labeled Theory, Techniques, Extensions and Expectations of Achievement do not resonate at all with the holistic and organismic philosophy of Gestalt.
I like to think of any theory, including Gestalt, as a working hypothesis, an additional construct that we build and adapt to the goals of communication, rationalization and justification of our particular personal approach. These semantic constructs, if coherent and whole in themselves, can be, like Freud's work, great works of art, and as such, be accurate expressions and support for the experience and development of many people in a particular cultural situation. But, as happens with any fixed gestalt, they can, under other circumstances, become an obstacle in the development of a person, relationship, group or whole culture.
This brings me directly to the (to me) basic concept of Gestalt Therapy, the Awareness Continuum, the free-flowing formation of a Gestalt in which what is of greatest interest to an individual, relationship, or group comes to the fore, where it can be contacted and dealt with in such a way. that it can then fade into the background and leave the foreground for the next gestalt.
Contact occurs in any actual situation in the present, at the only moment when experience and change are possible. Whenever we think or talk about the past, our memories, regrets, resentment, grief or nostalgia are present here and now and are relevant to the present. Whenever we talk about the future, we fantasize, we plan, we hope, we expect, we gather, we strive for, or we are horrified by where we are here and now, in the present situation. Gestalt therapy is a (“living”) and existential, experiential experimental approach, which is based on what is, and not on what was or will be. Interpretations are not needed when we are working with what is available to the patient and therapist in actual ongoing awareness and which can be experimented with through that ever-increasing awareness.
Contact is a boundary phenomenon between the organism and the environment.
It is recognition of the other and interaction with him. The boundary where Self and Other meet is the locus of the ego functions of identification and alienation, the sphere of arousal, interest and curiosity, fear and hostility.
The elasticity of the boundary defines a continuum of awareness: if there are no obstacles to sensory and motor functions, there is an ongoing exchange and growth (Karl Whitaker calls it a growing edge) and a gradual expansion of the common ground for communication.
When boundaries become fixed, we have, at best, an obsessive personality, a strong "character" with fixed principles and habits, who rightly lives according to law and order, principles, pride and prejudice. In the worst case, we get a catatonic who can suddenly break out of his confinement in an uncontrollable and destructive rage.
When boundaries are broken or blurred, the door is open to introjection and projection. At best, we have an infantile consumer, a greedy introjector, for whom happiness is identical to a state of complete fusion and who perceives the other as threatening and hostile. At worst, we have an emotionally indifferent, disoriented schizophrenic with strange or absent self-expression, who can degenerate into a completely alienated and isolated non-personality.
Contact is possible only to the extent that support is available for it. Support is a general background against which a significant gestalt stands out (exists) and forms. This is the meaning: the relation of the figure to its background.
Support is anything that facilitates ongoing assimilation and integration of experience for a person, relationship, or society: primary physiology, upright posture and coordination, sensitivity and mobility, language, habits and customs, social rules and attitudes, and anything we can acquire or learn during our lifetime; in short, everything that we usually take for granted and rely on, even and especially our attachments and resistances, are fixed ideas, ideals and behavioral patterns that have become second nature precisely because they could support during their formation. When they outlive their usefulness, they become blocks (obstacles) to the ongoing life process. We are stuck at a dead end, at a crossroads, in paralysis like death.
In Gestalt therapy, we de-automatize these secondary automatisms, remaining with an apparently insoluble conflict and exploring every detail available: muscle tension resulting from insensitivity, rationalization, holding the status quo, introjections, projections, and so on. Alternatives become possible and accessible with increased awareness and accompanying insights, resensitization and remobilization. Dead end turns into current problem that you can handle and take responsibility for here and now.
This brings us to the question of techniques. As a Gestalt therapist, I prefer to talk about styles as unified modes of expression and communication. There are as many styles in Gestalt therapy as there are therapists and patients. The therapist applies himself to the situation and to the situation in order to life experience and the professional skills that he has assimilated and integrated as his backdrop, which gives meaning to his and the patient's current awareness. He constantly surprises not only his patients and groups, but also himself.
Therapy itself is a process of innovation in which patient and therapist continually discover themselves and each other and continually reinvent their relationship.
Unfortunately, as a result of numerous demonstrations and distribution of films about the work of Fritz Perls, only the approach that he used in the last three or four years of his life became widely known as Gestalt therapy. His dream work was imitated as "real"
many untrained and inexperienced group leaders use the gestalt technique in a mechanistic, simplistic way as a gimmick. But, not considering the complexity of the situation, not realizing the limitations - their own and patients, imitators not only make mistakes, but behave inauthenticly and irresponsibly.
There are no amplifications in Gestalt therapy techniques. Gestalt therapy itself is a constant amplification by all available means in any possible and desirable direction.
Personally, I work a lot with body awareness: breathing, posture, coordination, continuity and fluidity of movement; with gestures, facial expressions, voice, language and using it in a particular idiosyncratic way. I will work with a musician on his instrument and with a writer on his manuscript. I work with dreams and fantasies to facilitate identification or re-identification with alienated or undeveloped parts of the personality.
I work with the obvious, with what is directly accessible to awareness.
mine or the patient. It's funny what we use latin word obvious
(cf. Russian "obvious" - Ya.K.), describing something too simple, trivial to worry about; and the Greek word for “problem” in the opposite sense: describing a serious difficulty that needs to be worried about, diagnosed, worked through, solved, overcome, etc. But linguistically, both words have the same meaning - namely, what is right in front of you is on your road. The therapeutic possibilities of an accidental reversal of language are too obvious to be discussed!
I also don't want to talk about Achievements. In Gestalt therapy, we encourage and facilitate the ongoing process of becoming aware of what is, and we stop therapy when the patient experiences a degree of integration that facilitates his own development.
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In Goethe's Faust, Mephistopheles says to the diligent student:
The devil has a hand in every human activity, not just philosophy and theology. I see him working in politics and education, in science and art, and especially in our own field, in the teaching and practice of psychotherapy, vigorously supplying us not only with words, but with ready-made formulas, techniques and tricks, a whole bag of tricks for quick change, for anyone who needs enough, is ignorant enough or gullible enough, and who is willing to pay.
The Devil is a specialist in shortcuts, pretentious, seductive, deceitful, promising, alluring, and unfailingly frightening. His tools are simplification, manipulation and distortion.
Now let's move from myth to facts. At a meeting at the New York Institute of Gestalt Therapy, I asked the question: “What would you say to someone who asked you what Gestalt therapy is?” Our vice president, Richard Kitzler, who loves to play devil's advocate, muttered under his breath, "Hot chair and empty chair." Of course, like Mephistopheles, he said it in jest. But the naive and impatient student takes this at face value: he always takes the part for the whole.
The style that Fritz Perls developed in demonstration workshops for professionals over several recent years of his life, became widely known thanks to the film and video recordings of these seminars and the book "Gestalt therapy verbatim" (1969), containing transcripts of these recordings. The dramatization of dreams and fantasies is an excellent demonstration method, especially in seminars with professionals who already have experience in analysis or therapy and work with people themselves. But this is only one aspect of the endless possibilities of the Gestalt approach. It is useless in working with people who are too restless and cannot be used in working with real schizophrenics or paranoids. Fritz Perls was well aware of this, and he simply skipped groups in which he smelled schizoid or paranoid disorders.
Unfortunately, the approach practiced in these workshops is widely accepted as the essence of Gestalt therapy and is being applied by an ever-increasing number of therapists to any client. Thus, Gestalt therapy is reduced to a purely technical means, which happened to be available in the psychotherapeutic arsenal. As a consequence, we have the development of sensitivity and gestalt, bioenergetics and gestalt, art and dance therapy and gestalt, transcendental meditation and gestalt, transactional analysis and gestalt, and something else and gestalt, and so on ad infinitum.
All these combinations show that the basic ideas of Gestalt are either misunderstood or not known at all. Gestalt therapy is not a specific technique or a set of specific techniques. That is, it is not a method of skirmishes and collisions, which has a structured sequence of directions, requests and challenges. It is also not a dramatic-expressive method, aimed primarily at relieving tension. Tension is energy, and energy is too expensive to simply let go: it must be available to bring about needed and desired change. The task of therapy is to develop satisfactory support for the reorganization and redirection of energy.
The basic ideas of Gestalt therapy are philosophical and aesthetic rather than technical. Gestalt therapy is an existential-phenomenological approach, and as such it is experiential and experimental. Emphasis on Here and now does not suggest, as is often thought, that the past and future are unimportant or non-existent for Gestalt therapy. On the contrary, the past is constantly present in our total life experience, in our memories, nostalgia or regrets, and especially in our habits and complexes, unfinished business and frozen gestalts. The future is present in our preparations and undertakings, expectations and hopes, or horror and despair.
Why do we call our approach Gestalt Therapy?"Gestalt" is a holistic idea. A gestalt is a structured unity that is greater than or different from the sum of its parts. This is a foreground figure protruding from the background, it "exists". The term "gestalt" entered the psychological lexicon through the work of Wolfgang Köhler, who applied principles stemming from field theory to problems of perception. Later, Gestalt psychology was developed by Max Wertheimer, Gelb and Goldstein, Koffka and Levin, as well as their colleagues and students. For the development of Gestalt therapy, the work of Wertheimer, Goldstein and Levin is especially important. Anyone who wants to fully understand Gestalt therapy should study Wertheimer's work on productive thinking, Lewin about incomplete gestalts and the determining significance of interest for the formation of a gestalt, and Kurt Goldstein about the body as an indivisible unity.
(…) The gradual transition from psychoanalysis to a Gestalt orientation is documented in Ego, Hunger and Aggression (Perls, 1969), first published in 1942. I wrote two of the most Gestalt chapters for it: The Dummy Complex, which is a frozen Gestalt, impeding change, and "The Meaning of Insomnia" which is an unfinished gestalt, an unfinished situation that keeps us from falling asleep. In Ego, Hunger and Aggression, we moved from the historical-archaeological point of view characteristic of Freud to the existential-experimental, from the psychology of disparate associations to a holistic approach from purely verbal to organismic, from interpretation to direct awareness in the Here and Now, from a transference to real contact from the idea of the ego as an object having boundaries to the idea of the ego, which itself is a boundary phenomenon, being a real contact function of identification and alienation. All these ideas, then still hypothetical, often confused and confusing us, were developed over the next ten years into a more structured and coherent theory, published under the title "Gestalt therapy, arousal and growth of the human personality" (Perls, Goodman and Hefferlin, 1951). This is the basic book that I still consider indispensable for a complete understanding of Gestalt Therapy.
However, at the risk of repeating something that some of you have already heard, but which nevertheless is not well understood, I would like to adhere in my speech to several ideas that are interconnected and, in my opinion, vital for the theory and practice of Gestalt therapy. : ideas of border, contact and support.
Contact is the recognition of the other and the exchange with the other, with the different, with the new, with the strange. This is not a state in which we may or may not be (this is rather related to the states of merger and isolation), but activity: I am in contact at the boundary between myself and the other. The boundary is where we touch each other and at the same time experience separateness. It is a place where there is excitement, interest, perplexity, curiosity, or fear and hostility, where previously unconscious or indefinite experience comes into focus, comes to the fore as a clear gestalt. The free continuous formation of gestalts is the same as the process of growth, creative development Me and relationships. If this continuum is interrupted by external interference or blocked by the formation of frozen gestalts, or a rigid character, or obsessive thoughts and actions, then no new strong gestalt can arise. The experience of the boundary is smeared and even erased by frozen and unfinished gestalts, Motivation turns into anxiety and horror or indifference and boredom; The ability to distinguish and understand is not appropriated and projected; tastes, ideas and principles of other people are appropriated and introjected; energy that could be available for immediate and creative action, deflexes into foolish activity or retroflexes into self-flagellation, self-pity and self-destruction. For a more lethal understanding of the phenomenology of introjection, projection, deflection, and retroflexion, I recommend Irwin and Miriam Polster's Integrated Gestalt Therapy (1973).
How does the Gestalt therapist cope with this pandemonium of neurotic and psychotic pathologies that he encounters every day? Our goal is a continuum of awareness, the free-flowing continuous formation of gestalts that can only occur while maintaining excitement and interest. Contact can only be adequate and creative to the extent that support is available. By support, I mean only minimally the care and confidence that I, as a therapist, provide through my availability and interest, and to a greater extent, self-support, which the patient (or therapist, for that matter) either relies on or feels lacking. Support begins with primary physiology, i.e., respiration, circulation and digestion, continues in the development of the cerebral cortex, tooth growth, upright posture, coordination, sensation and movement, language and its use, habits and traditions, even and especially in complexes that have been formed as support, at the time of their formation. All experiences and learning that have been fully assimilated and integrated form a human background that gives meaning to emerging gestalts and therefore maintains a certain lifestyle on the edge of arousal. Everything that is not assimilated is lost or remains an introject, a block for continuous development.
Integrated personality has a style, a cohesive way of expressing and communicating. He or she may not conform to what is desirable, "well-adjusted," socially useful and desirable, or even healthy. He will be called "eccentric" or "irresponsible", "faggot", "crazy" or "criminal"; he may be an anarchist, an artist or a poet, a homosexual or a vagabond. But a person with style will not come to therapy, at least not willingly. The people who crave and need therapy are those who are stuck in their anxiety, their dissatisfaction, their dysfunctional relationships and work, their unhappiness. They lack support for the type of contact that would be necessary or desirable or adequate in the situation they are in.
Nowadays, any significant lack of support is experienced as anxiety. Usually, anxiety is the same as a lack of oxygen, but a decrease or even suspension of breathing, and with it a decrease in excitement and interest, may already be a reaction to a potentially dangerous situation (pretend to be dead) or to the requirement to “control yourself”. There are many degrees of discoordination between support and contact functions, from occasional restlessness, clumsiness and embarrassment to chronic anxiety and panic. We do not have time now to delve into the phenomenology of these decoordinations. I want to emphasize just one thing: clumsiness and embarrassment are potentially creative states, the temporary imbalance we experience at the growth frontier, with one foot on familiar ground and the other on unfamiliar ground, a frontier experience in itself. If we are mobile and allow ourselves to falter, we can maintain excitement, ignore and even forget clumsiness, Reach new ground, and with it, more support. This graceful clumsiness can be observed in any little Child until he is socialized and begins to follow the civilized requirement "not to get excited." I know from my own experience how difficult it is to let go of the introjects that we have been burdened with for most of our lives. At this point, I almost always feel a little awkward and embarrassed. Right now I'm feeling a little tense because I don't fully know who I'm talking to, but exactly who I'm talking to. But I also know that I will bear it. I have learned to live with uncertainty without anxiety.
How we promote the development of more flexible supportive functions in our patients depends on support that we have and our awareness of what is available to our customers. A good therapist does not use techniques, he applies himself in and to the situation with all the knowledge, skills and life experiences that are integrated into his background and with all the awareness that he has in any this moment. Therefore, I would speak more about styles of therapy than about techniques. Within Gestalt therapy, almost any technical technique is applicable, as long as it existential, experiential and experimental, is applicable to the extent that support can be mobilized, that is, if the patient is already aware, or can be made aware of what and how he is doing now, and he wants to experiment with extensions or alternatives. So we start with the obvious, with what is immediately available. awareness of the therapist And client, and we move from here in small steps that are directly experienced and therefore easier to assimilate. It is a time-consuming process that is sometimes misunderstood by those who crave easy delights and magical results. But miracles are the result not only of intuition, but also of time. I am suspicious of miracle workers, and instant breakthroughs tire me out. Most often, they lead to a negative therapeutic reaction, to deterioration or even to a psychotic break. Here we see a lack of respect for the existential position of the client, rejection of him as he is at this moment, and an attempt to send him quickly to where, in our opinion, he should be. It does nothing for the development of the client's awareness and autonomy, nor for the growth of the therapist.
Gestalt therapy is one of the popular modern psychotherapeutic approaches based on direct experience and a living phenomenological study of the rhythm of contact - and interruption of contact - a person with himself, his experience and environment.
Fritz Perls (1893–1970) at the Esalen Institute
Gestalt therapy was founded by Frederick (Fritz) Perls in close collaboration with Laura Perls, Paul Goodman and other researchers in the mid-twentieth century - as a result of a divergence from classical Freudian psychoanalysis. Gained significant popularity in the 1960s, including through the collaboration of Perls with the Esalen Institute, which at that time was the mecca of humanistic, existential and transpersonal psychology.
The outstanding characteristic of Gestalt therapy is the work with the recognition and unlocking of fixed whole structures (gestalts) - perception, motor skills, experience. This is done through focusing attention (more precisely, awareness) on experiencing contact with one's experience and the world in the present. There is an integration of the dichotomous polarities manifested in the experience (strong/weak, “dog above”/“dog below”, etc.).
The Gestalt therapy approach works with recognizing and unlocking the fixed whole structures of perception through awareness of the experience unfolding in the present.
By striking an optimal balance between support and frustration, Gestalt therapists help clients develop independent and active ways of forming their relationship with their own experiences. We also study the dynamics assimilation(metabolizing, or digesting) the experience as opposed to swallowing it ( introjection).
As a result, from the point of view of the Gestalt approach, a person acquires the ability for a self-sustaining and active life position. This position is largely cleared of the unconscious playing of false roles used to manipulate the environment. A person mobilizes himself and his internal resources for contact with reality, begins to rely more on himself.
Group work is common in Gestalt therapy; in the last years of his life, Perls gave preference to her, since, in his opinion, she stimulated many psychodynamic processes. Other Gestalt therapists dispute the diminished importance of individual psychotherapy, and emphasize the importance of painstaking, tête-à-tête work over many years.
In the final period of Perls' life, through his personal activity, Gestalt therapy came into direct contact with transpersonal psychology and the altered states of consciousness (ASC) it studied. Perls himself, although he cannot be called a transpersonal psychologist, by the end of his life had an extensive psychedelic experience with ASC and was actively interested in Zen Buddhism, constantly experimenting with ways to achieve wholeness and integration, to resolve his own internal conflicts.
Perls himself, towards the end of his life, had extensive psychedelic experience with ASC and was actively interested in Zen Buddhism.
Despite this, a number of Gestalt therapists prefer to limit themselves to personal, rational and existential dimensions. For example, among some German Gestalt therapists there is an active rejection of transpersonalism, which they unilaterally interpret as a manifestation of confluence, or fusion, to which they oppose a mature, postconventional, self-sustaining, autonomous personality.
There is some truth in this critique of certain side effects and early errors of the human potential movement (see ). However, the variety of transpersonal experiences is something more and more than mere confluence. According to a number of researchers [Wilber, 2015; Walsh, Vaughn, 2006; Grof, 2001], these are the highest potentials of human existence.
Transpersonal experiences, as well as in general ASC [Spivak, 1988], are not limited to psychedelic or artificially induced psychotechnical experiences, but have the ability to manifest themselves spontaneously as natural expressions of human nature. They can manifest themselves in many ways, including as an experience of the deep presence and intensity of being, felt as something beyond the momentary personality, chained to the limitations of the mind and prejudicial impulses. Often this is a heightened perception of the experience unfolding in the present, a radical expansion of presence in the entire semantic and sensory world (see, for example, [Walsh, Vaughn, 2006]).
Transpersonal experiences can manifest themselves in a variety of ways - for example, as an experience of the deep presence and intensity of being, felt as something beyond the momentary personality
According to Abraham Maslow and Ken Wilber [Wilber, 2004a, 2015], these can be not only peak experiences, but also stabilized plateau experiences, amenable to gradual cultivation and assimilation as permanent characteristics of consciousness.
Gestalt therapy has significant potential in terms of its development to include an expanded understanding of spiritual experience and transpersonal states that often occur in therapy. The seed of this potential was laid, among other things, by the co-founder of Gestalt therapy, its most famous person, Fritz Perls. The selection "Steps towards transpersonal gestalt therapy" presents a translation of several fragments from Perls' publications, clarifying a number of aspects of the gestalt approach, including conveying a vision of the non-dual nature of consciousness, rare in its beauty. Specifically, Perls states:
There is nothing but infinitely emerging awareness. There is nothing beyond consciousness. In all moments of discomfort, it strives to come to comfort. This unified awareness splits into self/other so that hard way searching and discovering it can remember its parts and find itself in an intense way.<…>
The unified field is satisfaction, the unity of what is, suchness. Question if this is true, and you create a split, a seeking, a seeming need that can again lead to unity, contentment, a closed gestalt. Deepen the split and it will reach out to find itself.
The transpersonal approach to Gestalt therapy has been developed by such authors as the Chilean Claudio Naranjo and the German Reinhard Fuhr, the latter using Wilber's evolutionary model. The Danes Sonne and Toennesvang also considered Gestalt therapy through the prism of the quadrants of the integral approach, but in their work they ignore the suprarational and transpersonal realities that play a significant role in the Wilber system. Wilber himself considers Gestalt therapy through the concept of the spectrum of consciousness in his early work, in general, classifying it in the category of therapies, in its upper limit directed not to the transpersonal, but to the existential level, anticipating the exit to the transpersonal structures of consciousness and the need for self-transcendence identified by Maslow [Wilber, 2004b].
Perls stated: “There is nothing but infinitely emerging awareness. There is nothing beyond consciousness."
One can also recall John Enright with his classic work "Gestalt leading to enlightenment" [Enright, 1994]. It does not offer a seriously developed perspective on the issue, but it does show an openness to transpersonally oriented experiences in the therapeutic process. Enright studied at Perls' seminars and emphasized in his interpretation of the Gestalt approach Perls's words that Gestalt therapy is the "Western path to enlightenment" consisting in "awakening from a nightmare."
Claudio Naranjo, famous follower of Perls
Separately, we can highlight the position of Claudio Naranjo. In the article "Gestalt Therapy as a Transpersonal Approach" he puts forward the idea that Gestalt Therapy is transpersonal in both method and philosophy. He points to Buddhist motifs found in the Gestalt approach (in particular, the importance of awareness or mindfulness). The very nature of consciousness, to which the Gestalt approach appeals, is transpersonal (or transpersonal), that is, spiritual. Perls, according to Naranjo, was a "zealous non-dualist" who held the view that matter and consciousness are organismically one. In working with clients, he helped them come to accept "nothing", from "sterile emptiness" to "fertile emptiness". Nothing for Perls it was non-conceptual, undifferentiated awareness. Perls in his work constantly emphasizes the importance of non-conceptual experience and acts like a Dionysian shaman.
Perls in his work constantly emphasizes the importance of non-conceptual experience and acts like a Dionysian shaman.
Serious steps in the development of transpersonal gestalt therapy have been made in holoscendence, founded by psychotherapist Sergey Kupriyanov. Holoscendence is both an independent method of therapeutic work, communication and personal growth, and an integral meta-approach that combines the essential elements of various Eastern and Western psychologies [Pustoshkin, 2015]. In holoccendental therapy, a shared space of presence is formed between therapist and client, often accompanied by an experience of deep inner silence that does not in the least interfere with interpersonal contact. In such favorable conditions, which slightly open the supra-conceptual spheres of awareness, diverse processes of awareness are activated, potentially affecting the experience of the entire spectrum of consciousness and its corporality.
The topic of how the Gestalt approach informs holoccendence, and how holoscendence can inform the Gestalt approach, deserves a separate publication.
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