Somatic Psychology: Body, mind and meaning:
by Linda Hartley (Whurr) 2004
ISBN: 1-86156-430-9: pp: xii, 272: paperback RRP: £19.50
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A review by Courtenay Young
In this exciting introductory book, Hartley explores, very clearly, the scope and extent of Somatic Psychology, and richly illustrates the extraordinary depth, range and complexity of this discipline.
The main differentiations that she brings out in her introduction is the differentiation between various body therapies, movement therapy, body-oriented psychotherapy or somatic psychology, and traditional psychotherapy that physical therapeutic practices tend to aim to improve physical and mental well-being, without specifically increasing self awareness; whilst somatic and body-mind practices explore the bodily expressions of the range of psycho-emotional complexes essentially in order to support the client’s self-awareness and psychological development; whereas psychology and psychotherapy traditionally have not given proper or adequate attention to the client’s bodily experiences, emphasising the mind-body split and claiming a false superiority of their mental processes. Such mind-body separations seem endemic to modern Western culture.
Hartley takes a much more holistic perspective, including transpersonal psychotherapy and movement therapy into an integrated approach to the whole person. “The work of the holistic and body-oriented therapist is based upon the view that the spiritual, as well as physical, psychological, and social dimensions of human existence are intrinsically connected. We are both individual and unique human beings of physical matter and form, and also beings of conscious spirit connected in mysterious ways to the whole of existence.” From this perspective, the work of Jung and Reich can be seen as parallel attempts towards the same goals: seeking “to free individuals from the bonds and constraints of the collective norm, and to help them realize their potential for a creative and uniquely fulfilling life,” which does not just treat the manifest symptoms, but sees the whole person in their environs. They both viewed the body as very important, but with differing perspectives.
This book mentions all the classics: in the second chapter on Somatic Practices, Hartley lightly touches on a very wide field, covering in-depth somatic practices (Reichian & bioenergetic), Janet Adler’s witnessing of Authentic Movement, and Ilse Middendorf’s work; the body-mind connection, as espoused by Simonton’s with cancer patients, Joseph LeDoux’s The Emotional Brain, new research in psychoneuroimmunology and psychobiology, & Candace Pert’s work on neuropeptides; in looking at the effect of movement and sensation on the mind, she quotes Juhan’s Job’s Body, looks at repression and sensory motor patterning, at van der Kolk’s work on traumatic memories & Bainbridge Cohen’s work with ‘preconceived expectations’ and ‘pre-motor focussing’; then mentions the energetic pathways of the body, Gerber’s work and energy medicine, the chakra system and the acupunture connections to various organs, and the energy body as described by F. F. Smith, before moving into Barbara Brennan’s work with healing, therapeutic touch, and Clyde Ford’s work in somato-synthesis.
The third chapter explores a significant part of her work with reference to Janet Adler’s & Mary Whitehouse’s Authentic Movement, and Joan Chodorow’s integrated Jungian-based dance movement therapy. It is all very well written, the quotes and references are excellent, and the scope is wide. It is also very refreshing to have movement integrated as a part of body psychotherapy: as psychotherapy without the body can seem two-dimensional compared to body-psychotherapy; so various body-psychotherapy methods can seem quite static or fixed, compared to the vibrancy and aliveness that comes when the moving body is included. My only criticism is that, whilst the breadth is wide, the depth is limited and I am left, at the end of Part I (the first 70 pages) feeling slightly dissatisfied, similar to the feeling of trying to eat a substantial meal at a smörgåsbord.
The second part of the book looks at ‘Somatic Psychology in practice – movement origins and the emergence of a sense of self.’ The first chapter is on the ‘Development of the Self.’ Here she talks about research appropriate to therapeutic work (qualitative, empirical, clinical) though she includes to Ken Wilbur’s theories and models, which – interesting and relevant as they may be – are not really based on any identifiable research, in the usual sense of the word: for example -
But Stern suggests that information transcends sensory channels and exists in a supra-modal form which is encoded ‘into a still mysterious amodal representation, which can then be recognised in any of the sensory modes’ (Stern, 1985: 51). This idea is reminiscent of Rupert Sheldrake’s theory of ‘morphic resonance’ (Sheldrake, 1988), and also Candace Pert’s research into the function of neuropeptides as the physiological substrata for emotion and mind. As discussed earlier, she sees mind as information moving through the networks of brain cells and receptor sites throughout the body. These ideas also closely relate to Mindell’s theory of the ‘dreambody’, where processes are followed as they flow through various perceptual channels.
This is speculative theorization, at best, even if it might be correct. However something more substantial than just research into literature is also needed! As she explores the ‘Perception of the self and other’ and the sense of the emergent self; the core self; the subjective self; a verbal self; and the sense of the self in therapy. There is a fairly full case history (the second in the book) and then a diversion into some interesting but also somewhat more controversial material from Grof’s work on perinatal experiences, and (what he calls) COEX systems, supported by some of Piontelli’s work on inter-uterine experiences. These … “clearly expand the domain of the emergent sense of self and prepersonal structures to include the period before birth.” I am again impressed by the scope, but also struck by a significant lack of depth: I want more, but I am also slightly put off by the constant reversion to the introductory level. Maybe this is my problem.
The next chapter, “Touch, boundaries and bonding” starts off promisingly: “The foetus, infant, and young child learn somatically. They learn through direct embodied experience about themselves, and the world in which they live and move.” These 25 pages feel as if they could have been crucial, and, whilst they end with a 3rd excellent case history, they immerse themselves with detail about ‘failure to embody movement potentials fully’; cellular breathing, touch, holding and bonding; early traumas and holding failures, cellular presence; navel radiation patterns , rooting reflexes, mouthing patterns, the ‘Moro’ reflex, and movement. Again, I am left with a feeling of slight dissatisfaction, excellent as all this material is. The sixth chapter seems to go back in time to “Embodying self: birth and the process of movement development.” In some body-psychotherapies, the perinatal and uterine experiences and the experience of birth are held to be of great significance to the development of the self and how the person grounds themselves, bonds, reaches and pulls, and yields, as they move and develop throughout their life and subsequent environments. Stern, Grof, Cohen, and Hartley are all quoted, and a number of more specific examples are given as these themes are explored more in the sort of depth that feels appropriate from such an experienced and respected colleague.
In the third part, “Somatic psychology in practice – the language of the bodymind”, there is a starting chapter that touches my interest much more: the inner landscape of the body. Hartley explores some of the fascinating interface between applied physiology, energetic and organic functioning, and emotional and psychological impact. She talks about with the skin and how we relate to this enveloping and protecting layer or boundary; the layer of fat and subcutaneous connective tissue, its potential to protect, to warm and insulate us, the power and pleasure within this, the connections with our inner feelings, and how society also tends to disavow all of this.
“Fat becomes problematic when its energy is held, static. As a second layer of protection, the fat may hold energy rather than allowing the energy to flow naturally through it; if people feel vulnerable they may hold energy in the fatty tissues as a protection against potentially harmful influences coming into them from outside, or the held energy of the fat may be used to stop their own feelings from flowing out. This may have a lot to do with why many women feel overweight in a society that expects them to be thin, requires them to be all things to all people, but discourages them from expressing their true feelings, especially their anger.”
Hartley also mentions the immune system, and the much-ignored lymphatic system, and the effect of stress on this; with the prevalence of autoimmune system disorders that, as clinicians, we are currently experiencing, and I would have liked more on this particularly. She then continues her inner journey inside to the muscular system (the sense of self in action) and to the ‘inner ground’: the bones, core beliefs and the sense of safety and identity. One’s gut feelings and inner wisdom also get a mention, as do some of the other systems, including body fluids and the autonomic nervous system. This is basically all good stuff as much of these inner systems have been ignored since Deane Juhan’s book Job’s Body, and again, it is dealt with slightly too lightly for my taste. However Bonny Bainbridge-Cohen’s Body-Mind Centering is central to Hartley’s work and this is brought out with numerous references throughout these central chapters.
The next chapter of 25 pages gets across a key concept, that personal change, growth and psychic health must involve all the different levels in the body, and this she illustrates well with examples from various different body psychotherapists (Lowen, Pierrakos, Kurtz, Boyesen, Dychtwald, Cohen, etc.) and a another substantial case example.
Looking at growth and change from the psychological perspective, Hartley now includes the concept of the ‘shadow’ or the edge of our consciousness and different ways of processing our psychological material when it arises in somatic work, both as clients learning how to listen better to the non-verbal messages within our bodies, ‘the body-feeling-thinking whole that is the talker,’ as well as therapists in the form of somatic counter-transference, an increasingly accepted concept in all psychotherapies. There follows a short section on touch and the contraindications for touch as well as a quick dismissal of the ‘no touch because all touch is sexualising’ argument that dominated psycho-analytical psychotherapy and a slightly longer examination of touch and the transference and countertransference, or resonance, that often occurs. The chapter ends with an inclusion of some of Assagioli’s Psychosythesis concepts and a more substantial inclusion of some of Mindell’s ‘Dreambody’ theories and process-oriented work, finishing with a short case history.
The final chapter looks, briefly, at the body in relationship and finishes with a very long and substantial case history synthesising a number of concepts, especially to do with the ‘body in relationship’ and dealing with feminine aspects and trauma in the body. I finish with this quote from her conclusion, which I feel is very apt:
“We have explored how a holistic approach to therapy, embracing body and spirit as well as mind and feelings, can help to nurture our growth towards wholeness and the full embodiment and expression of our authentic self.”
It has been a very interesting exploration, and one that I can heartily recommend. Hartley has written a very comprehensive and wide ranging, excellent introduction to Somatic Psychotherapy.
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