„Der Fels in der Brandung in viele Teile zersprang, weil Stürme ihn trafen und

er wurde zu Sand.

Wie das Riff der Korallen bin nicht so strahlend schön,

weil jede Scherbe aus mir mein Licht nur multipliziert"

Zeilen aus dem Song von Morgaine

 Links

Verband freier Psychotherapeuten Heft 2/2024  Hakomi® Psychotherapie

TED Talk  What really matters at the end of life | BJ Miller

TED Talk  Inside the mind of master procrastination

Dr. Gunther Schmidt über "Menschen erschöpft. Organisation erschöpft. Führung, was nun?"

Dr. Gunther Schmidt über Burnout-Kompetenz

Wissenschaftliche Publikationen

Adelmann P., & Zajonc R. (1989): Facial efference and the experience of emotion. Annual Review of

Psychology, 40, 249-280.

Reviews theoretical and empirical literature that relates to the proximal and distal correlates of facial emotional actions, particularly their modulating and initiating functions in the experience of emotion. The role of emotional facial action in the subjective experience of emotion is emphasized. It is concluded that (1) there are thus far no grounds to reject any theory on facial efference in the experience of emotion, (2) there is a positive association between facial efference and emotional experience within Ss, (3) facial efference plays both a modulating and an initiating function in the experience of emotion, (4) the facial feedback hypothesis does not explain why facial expressions feel good or bad, and (5) the term facial expression may misrepresent the role of the face in emotion. 

Adolphs R, Damasio H, Tranel D, Damasio AR (1996): Cortical Systems for the Recognition of Emotion in Facial Expressions. Journal of Neuroscience 16:7678-7687

Using lesion analysis in 37 right-handed brain damaged Ss (mean age 53 yrs), this study provided evidence for the hypotheses that (1) higher-order sensory cortices within the right hemisphere would be essential to recognize emotions in facial expressions (FEXs), and (2) partly different sets of such cortical surface regions (CSRs) might be important in processing different basic emotions. Ss were asked to recognize FEXs of happiness, surprise, fear, anger, disgust, and sadness. Analysis was based on the 3-D reconstruction of brain images. It was found that all Ss recognized happy FEXs normally but that some Ss were impaired in recognizing negative emotions, i.e., fear and sadness. The CSRs that best correlated with impaired recognition of emotion were in the right inferior parietal cortex and in the right mesial anterior infracalcarine cortex. There were no impairments in recognizing emotion in Ss with lesions restricted to the left hemisphere. 

Amihai I, Kozhevnikov M (2014) Arousal vs. Relaxation: A Comparison of the Neurophysiological and Cognitive Correlates of Vajrayana and Theravada Meditative Practices. PLoS ONE 9(7): e102990. doi:10.1371/journal.pone.0102990

In this study, we compared neurophysiological (EEG, EKG) and cognitive correlates of meditative practices that are thought to utilize either focused or distributed attention, from both Theravada and Vajrayana traditions. The results of Study 1 show that both focused (Shamatha) and distributed (Vipassana) attention meditations of the Theravada tradition produced enhanced parasympathetic activation indicative of a relaxation response. In contrast, both focused (Deity) and distributed (Rig-pa) meditations of the Vajrayana tradition produced sympathetic activation, indicative of arousal. Additionally, the results of Study 2 demonstrated an immediate dramatic increase in performance on cognitive tasks following only Vajrayana styles of meditation, indicating enhanced phasic alertness due to arousal. Furthermore, our EEG results showed qualitatively different patterns of activation between Theravada and Vajrayana meditations, albeit highly similar activity between meditations within the same tradition.

In conclusion, consistent with Tibetan scriptures that described Shamatha and Vipassana techniques as those that calm and relax the mind, and Vajrayana techniques as those that require ‘an awake quality’ of the mind, we show that Theravada and Vajrayana meditations are based on different neurophysiological mechanisms, which give rise to either a relaxation or arousal response.

Bach-y-Rita, P (1990): Brain plasticity as a basis for recovery of function in humans. Neuropsychologia, 28, 547 - 554.

Discusses historical factors that may have led to the neglect of plasticity concepts that focus on the capacity for brain-damaged Ss to demonstrate continuing recovery for years after the injury. Evidence for the brain's capacity to recover function is reviewed. The role of early and late rehabilitation, with attention to psychosocial and environmental factors, is emphasized. Human models of recovery of function include hemispherectomy patients who have regained bilateral function, facial paralysis patients who recover function after VII–XII cranial nerve anastomosis, and patients with muscle transpositions to reestablish lost motor functions.

Bageant R. The Hakomi Method: Defining its place within the humanistic psychology tradition. Journal of Humanistic Psychology. 2012;52(2):178-189. doi:10.1177/0022167811423313.

Ron Kurtz passed away on January 4, 2010. His legacy is the Hakomi method. The method clearly fits within the tradition of humanistic psychology but has not yet been widely embraced by humanistic psychology. Kurtz’s Hakomi method offers approaches that can be of value to person-centered therapy and further offers a pioneering method of using mindfulness within the therapeutic context, which both predates the current mainstream fascination with therapeutic mindfulness and remains at the forefront of integrating mindfulness practice with psychotherapy. The method, through its impact on the work of some of Kurtz’s senior students, is gaining recognition, including recognition from several well-known neurobiologists. But, both the method and the recognition it is garnering also belong within the humanistic psychology tradition. It is time for humanistic psychology to consider the Hakomi method. 

Barnard, L. K. & Curry, J. F. (2012). The relationship of clergy burnout to self-compassion and other personality dimensions. Pastoral Psychology, 61(2), 149-163.

Religious leaders often experience burnout, which is characterized by emotional exhaustion and/or low satisfaction. Clergy with high emotional exhaustion feel drained and discouraged. Clergy with high satisfaction report that the ministry gives purpose and meaning to their lives. Hierarchichal regression was used to examine if current clergy’s desire to please others, guilt or shame orientation, ability to be self-compassionate, and ability to differentiate self from role uniquely predicted variation in burnout. Although all personality dimensions explained significant variation in emotional satisfaction when examined individually, due to inter-correlations among predictors only self-compassion was significant in the full model. Higher self-compassion was also related to increased satisfaction in ministry. Increasing self-compassion may prevent clergy burnout.

Boes JA. The child state of consciousness as a significant change event in Hakomi psychotherapy. Dissertation Abstracts International. 1993;53(8-B):4364. 

Brody AL, Saxena S, Stoessel P, et al(2001): Regional brain metabolic changes in patients with major depression treated with either paroxetine or interpersonal therapy: preliminary findings. Arch Gen Psychiatry; 58(7):631–640.

Obtained F 18 fluorodeoxyglucose PET scans in 24 Ss (mean age 38.9 yrs) with major depressive disorder (MDD) before and after treatment with paroxetine or interpersonal psychotherapy (IPT). 16 control Ss were scanned for comparison. Regional brain metabolism was compared at baseline between the entire MDD group and the control group. Brain metabolic changes from baseline to follow-up in the whole MDD group were compared with changes in the control group. In addition, a preliminary comparison of brain metabolic changes between the 2 treatment groups was performed. The regions of interest selected for analysis were the dorsolateral prefrontal cortex, ventrolateral prefrontal cortex (VPFC), dorsal and ventral anterior cingulate gyrus (ACG), dorsal and ventral head of the caudate nucleus, and thalamus. Ss with MDD had regional brain metabolic abnormalities at baseline that appeared to change in the direction of normalization with treatment. Relative PFC and left ACG metabolism decreased and relative left temporal lobe metabolism increased in both treated MDD groups. Only the paroxetine-treated group showed a significant decrease in right VPFC metabolism. Ss treated with paroxetine had a greater improvement in Hamilton Depression Rating Scale score than did Ss treated with IPT.

Collis P. An example of a Hakomi technique adapted for Functional Analytic Psychotherapy. International Journal of Behavioral Consultation and Therapy. 2012;7(2-3):33-37. doi:10.1037/h0100934.

Functional Analytic Psychotherapy (FAP) is a model of therapy that lends itself to integration with other therapy models. This paper aims to provide an example to assist others in assimilating techniques from other forms of therapy into FAP. A technique from the Hakomi Method is outlined and modified for FAP. As, on the whole, psychotherapy techniques are evocative; there is a potential menu of techniques to be drawn from in most therapists’ history.

Davidson RJ, Kabat-Zinn J, Schumacher J, Rosenkranz M, Muller D, Santorelli SF, et al. (2003) Alterations in Brain and Immune Function Produced by mindfulness Meditation. Psychosomatic Medicine 65; 564-570.

Responds to comments made by J. C. Smith (see record 2004-10989-022) on the original article by R. J. Davidson et al (see record 2003-07002-015) regarding alterations in brain and immune function produced by mindfulness meditation. The current authors thank Professor Smith for his useful comments and cautionary notes, particularly regarding the response of the media to published research on meditation. In addition, they address the caveats that Smith raises, and conclude by agreeing with Smith's assertion that research on mindfulness meditation must be conducted with the utmost rigor and care.

Flack W., Laird J., & Cavallaro L. (1999): Separate and combined effects of facial expressions and bodily postures on emotional feelings. European J of Social Psychology, 29, 203-217.

This study first explores criticisms concerning whether the effects of peripheral feedback from expressive bodily movement may lead to generalized, diffuse pleasant or unpleasant experiences, rather than the specific emotional feelings consistent with William James' theory that emotional conduct is a sufficient condition for the occurrence of emotional feelings. Second, if the Jamesian account is correct, then the simultaneous combination of multiple, consistent sources of expressive bodily feedback should result in greater magnitudes of emotional response than those caused by separate, individual sources. This study replicates results of the study (S. E. Duclos et al., 1989) which demonstrated specific effects of expressive behaviors on corresponding emotional feelings. It was also possible to demonstrate, via correlational analyses, that those people who are responsive to their expressions tend to be responsive to their postures as well, since the 54 undergraduate Ss in this study received manipulations of their facial expressions and bodily postures. The results of this study also indicate that matching combinations of facial expressions and bodily postures result in more powerful feelings of the corresponding emotional feelings than do either expressions or postures alone. 

Kurtz R. The organization of experience in Hakomi Therapy. Hakomi Forum. 1985;3:3-9.

Discusses the difference between working with experience and working with the organization of experience in Hakomi therapy. The explicit study of the organization of experience is the very essence of Hakomi therapy. In Hakomi, the client is given all the support possible for emotional expression and experience. Within that delicate, supportive environment, the therapist is able to initiate and further the processes by which the client first comes to know and then to change the habits that make some experiences automatically and unnecessarily painful, limiting, and destructive. The therapist and the client work together to help clients to access and work with the organizers of experience in conscious, direct, and completely voluntary ways.

Lavie S. Held experience: Using mindfulness in psychotherapy to facilitate deeper psychological repair. International Body Psychotherapy Journal. 2015;14(2):101-108.

This article explores how mindfulness-centered approaches can deepen psychotherapy and facilitate transformative experience. The author uses a case study to illustrate techniques and strategies drawn mainly from the Hakomi method of mindfulness-centered therapy, demonstrating the following clinical skills: immersing clients into present-time experience; engaging mindfulness to help clients tolerate distressing affective experience; and skillfully working toward core-level material. The author introduces the term held experience, which refers to a critical therapeutic event in which the client becomes able to witness a formerly distressing experience in a state of somatic mindfulness and self-compassion.

Ogden P, Minton K. Sensorimotor psychotherapy: One method for processing traumatic memory. Traumatology. 2000;6(3):149-173. doi:10.1177/153476560000600302.

Traditional psychotherapy addresses the cognitive and emotional elements of trauma, but lacks techniques that work directly with the physiological elements, despite the fact that trauma profoundly affects the body and many symptoms of traumatized individuals are somatically based. Altered relationships among cognitive, emotional, and sensorimotor (body) levels of information processing are also found to be implicated in trauma symptoms. Sensorimotor Psychotherapy is a method that integrates sensorimotor processing with cognitive and emotional processing in the treatment of trauma. Unassimilated somatic responses evoked in trauma involving both arousal and defensive responses are shown to contribute to many PTSD symptoms and to be critical elements in the use of Sensorimotor Psychotherapy. By using the body (rather than cognition or emotion) as a primary entry point in processing trauma, Sensorimotor Psychotherapy directly treats the effects of trauma on the body, which in turn facilitates emotional and cognitive processing. This method is especially beneficial for clinicians working with dissociation, emotional reactivity or flat affect, frozen states or hyperarousal and other PTSD symptoms. In this article, we discuss Sensorimotor Psychotherapy, emphasizing sensorimotor processing techniques which can be integrated with traditional approaches that treat these symptoms. Because the therapist’s ability to interactively regulate clients’ dysregulated states and also to cultivate clients’ self-of inner body sensations is crucial to this approach, three sessions are described illustrating the clinical application of this method. 

Records-Benz D. The Hakomi Method and couples. Hakomi Forum. Sum 1984:29-38.

Suggests that the hakomi therapy method can be utilized in working with couples if the therapist broadens his/her perspective to view the couple as 1 system. Techniques of witnessing, body awareness, and taking over are used to guide the couple in disengaging from their defensive and static positions. A checklist to help the therapist determine level of functioning, verbal communications, nonverbal communications, and extended systems is included, and a diagram of stages of the hakomi therapy process is appended.