More about Psychotherapy and Gary Tomkins

INDIVIDUAL PSYCHOTHERAPY.
I do use a prefix to describe my work, that prefix being “Individual”. The more obvious implication is that the work is for individuals as opposed to groups. Beyond this though I think it is useful to emphasise the individual nature of the work we would do together. Jung coined the term “individuation” to describe the process of becoming more whole, more ourselves. In this sense our work is about helping you become more you. It is easy to see such work as selfish or egocentric, however this would be a mistake. I believe it is impossible to become more oneself without recognising what I would call “otherness”, be that otherness in oneself, or of others.

I do not try to make people normal. I do not make you wrong for being who you are. It is my belief that true healing only comes about by a profound acceptance of who we are. Any attempt to move someone to some normal way of being, is likely at best to offer only temporary relief from suffering; whereas to experience being accepted for who we are brings a profound transformation, a reduction in suffering and sense of purpose and meaning to our lives.

My working style has evolved to integrate both Traditional (Jungian and Psychosynthesis) and Contemplative (Core Process) Psychotherapeutic approaches. Typically the work starts with me getting to know you, your history and understanding the psychological dynamics behind what it is that has brought you to therapy. Jungian dream analysis is particularly useful in this respect, providing a unique and soulful perspective to our work.
Experience has shown me that whilst such work is initially valuable, and gets the dragon back into the cave so to speak, it does not however teach the client how to ride the dragon. The client needs to be able to embody the work and transfer it into their relationships and the world. This requires a more Contemplative Psychotherapeutic, or "being with" approach. I therefore now encourage, and help clients to take up a mindfulness like meditation practice alongside our more Traditional Psychotherapeutic work. The meditation practice is gradually developed over time through brief instruction in sessions and solitary practice between sessions, to a point where the client is able to in sessions, be present in the moment to themselves and in relation to me. The relationship established during earlier our work work will have eased a lot of the tensions and apprehensiveness associated with such immediacy. This work brings the client's personal issues, both known and unknown to the fore and into direct relationship rather than talked about remotely. This can be a very challenging, powerful, intimate and healing experience that embodies (or embeds) and accelerates the psychotherapeutic process. In the past my work with some longer term clients has naturally arrived at this place, so whilst the uptake of the meditation practice is not essential, I do believe it helps in ways way beyond the usual benefits to be gained from meditation.
I do not want to underplay how challenging and difficult the culmination of the process is. Being with bare awareness of one's own experience whilst in relation to another can bring up all kinds of feelings, both awkward and pleasant. If one is able to sit with these feelings, with the help of another, then the space can be experienced as one of mutuality, of seeing and being seen, where two people make sense together. Often the space is brings a profound inter-connection and peace, as well as feelings of loving kindness and compassion. Such feelings dissolve self-negativity, shame, doubt, resentment, rage and anxiety and disarms habitual and neurotic behaviour patterns that intellectual understanding alone is unlikely to change. In the words of Ram Dass to a colleague of mine, "[traditional] psychotherapy is about re-arranging the furniture, you never move house".

This approach avoids the inherent and detrimental power-over authoritarian attitude built into the Traditional Psychotherapies where the therapist is the expert. Those with some expereince of this kind of work, might recognise elements of the Inter-subjective school of Psychotherapy, Non Dual Awareness from the Contemplative Psychotherapies, Satsang from Buddhist and other Eastern traditions, and Eye or Soul Gazing from Tantra and the  Western Mystery Traditions. The work is Transpersonal or Trans-egoic (without denying the Ego), embedding us in our individual uniqueness whilst fully experiencing our inter-connectedness with others and the world.


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MORE ON DREAMWORK, IMAGINATION AND THE BODY.
Whilst significant progress, or ego stabilisation, can be made by exploring thought patterns and allowing feelings to be felt, this tends to be the precursor to deeper or transformative work through engaging with our other (usually more neglected) modes of experiencing the world such as dreams, imagination and the body.

The client’s dreams can be of particular use in informing us about the whole of our work. What you say about your particular issue and how it develops fills out part of the picture, dreams help to complete it. Often clients will talk for most of the session and between us useful work is done, only for the client to mention a dream close to the end of the session that not only affirms the work already done but also offers neat twists, further insights and a sense of wholeness. Increasingly I see dreams (especially in the ongoing therapeutic context) to portray, albeit in symbolic language, the egoless truth. A truth that has not been subjected to the rationalisation and defence mechanisms employed by the ego. Adopting such an attitude relativises the ego's superior standpoint and the "aha" experience of understanding a dream is simply the ego catching up with the dreams portrayal of reality. In this sense our ego's are always lagging behind the dream's reality and it accounts for how dreams can be predictive, in that we catch up with them. So valuable do I believe dreams are in living a Soulful life I offer "one-off" sessions for people not in on-going therapy to explore a particular dream.

Images that appear spontaneously during the work provide useful direct insight into internal processes. I believe images are the language of the psyche and just as dreams are so valuable as our ego is asleep, so too are images that appear spontaneously during the work. (I draw a stark line between spontaneously produced images and those introduced by therapists in guided imagery exercises etc.. Just as I see lucid dreaming being an ego led attempt to re-engineer a natural process. You can probably surmise from this I am extrememly sceptical about hypnotherapy)

Psychotherapy, the talking cure, has long neglected the body. My Core Process training emphasised the importance of the body and the felt-sense in therapy. Out of this I developed a meditation practice that respected thoughts, feelings, sensations and the imagination, that I sometimes offer to clients to deepen our work together. More often though I may bring the client's attention to their body or movements they have made, not so much to understand or interpret but to find ways of unlocking stuck patterns of behaviour.

My experience and researches have lead me to believe that psychotherapy as practiced by many is an over reflective process that takes people away from their bodies and life, and whilst some reflection is useful, too much leads to a state in Jungs words "(where) one does not live in the true sense of the word, it is a sort of abstract, ideal state. In order to make it come alive it must have 'blood'".

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THE RELATIONSHIP.
The “relationship” rather than the form of therapy is often cited these days as being the most important factor in effective therapy (interestingly independent studies have shown that minimal therapeutic training can be the most important factor in effective therapy). When analysed the importance of the relationship is obvious... if the client does not feel safe or able to relate to the therapist then how can they bare themselves. Of course therapists are trained in ways to foster a healthy working relationship however ultimately I believe there is no faking it. The advice I give to those seeking a therapist is to walk out if it does not feel right in the first sessions, however if something crops up later in the work then that could be worth investigating, especially if it bears any resemblance to the problem that took you into therapy. If the therapist is unwilling to explore the relationship between the two of you this sets up an unhealthy one-sided power dynamic. Unlike some therapists, notably those of the Psychodynamic approach, I am open about my responses, thoughts and feelings in relation to you whilst also elucidating and making use of what you imagine my response may be. In this way both, the inequity of the therapist withholding, and the “knowing better” attitude of the therapist, are avoided; without denying the client the benefit of the therapists thoughts, insights, reflections, and feelings.
I am sharply aware of the Patriarchal nature of traditional psychotherapy, the society we live in and the detrimental influence this can have on the therapeutic setting.


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MY BACKGROUND AND EXPERIENCE.
I started my therapy training with a postgraduate three-year course (over four years) in Integrative Psychosynthesis at Revision in 1990, starting work with clients in 1993. I attended various weekend workshops and retreats to compliment this work. The founder of Psychosynthesis was Roberto Assagioli. Like Jung, he was a student of Freud’s, who saw that Freud was not seeing that we are more than just a result of our past. Assagioli building on his study of the Western Mystery Traditions developed Psychosynthesis to redress this imbalance. Assagioli’s work and Psychosynthesis are often taken out of context as he wrote little about what Freud had already covered. That Revision addressed this omission and kept training groups small in number was what attracted me to their course.
Towards the end of my training at Revision, I chose to seek the help of an Analytic Psychologist, Nicholas Spicer who could see the mis-use of transference I was expected to employ in order to graduate. Nicholas Spicer, now deceased, undertook his training analysis with Mary-Louise von Franz, Jung's close collaborator. This supervisory relationship continued for twelve years and helped me form the core of my working style. It was here that my Jungian influences were furthered and my use of dreams cultivated. In some ways, my training only really began after graduating.

Recognising that my work lacked some kind of centre or embodiment I undertook the nine-month introductory course to Core Process Psychotherapy at the Karuna Institute. Core Process Psychotherapy is underpinned by Buddhist psychology and having attended several Vipassanna meditation retreats I felt attracted by the link between meditation and psychotherapy. I did not realise at the time just how much I stood to gain from this course. The struggle I had in marrying my Western psychology based Psychosynthesis training with the Eastern psychology based Core Process psychotherapy proved very fruitful. It gave me another perspective, unifying elements of experience and psychology previously disparate and isolated. My training at Revision was based on an attempt to integrate several of the modern psychotherapies under the umbrella of Psychosynthesis. Whilst this had its advantages, overall it actually lacked integration. The Core Process training gave me an anchor point from which to integrate the parts.

I gained five years experience working as a volunteer in the Art Therapy department of a Psychiatric hospital. Helping co-facilitate an in-patient Art therapy group and assisting in the drop in facility the department offered. This work gave me experience of working with clients with psychotic symptoms and under medication. This has helped me be with clients in distress and read the movements of the soul at a deeper level.

In Bristol I ran a private psychotherapy practice for fourteen years working with many individuals over both the long and short term. Presenting issues have been wide and varied including addictions, bereavement, depression, physical illness, relationship difficulties, with my speciality appearing to be in people's experience of lacking purpose and meaning, or the midlife crisis. I have provided supervision to managers and counsellors of an Inner City Drugs Project and the Dementia Care Trust, as well as to psychotherapists and alternative practitioners from the fields of acupuncture, homeopathy, massage, nutritional therapy and shiatsu. I provide supervision for a Counselling Training based in Bristol. I have helped train volunteer counsellors/carers in Listening Skills and lead group courses and workshops in Here and Now therapy. Over the years I have undergone sixteen years of personal psychotherapy including Psychoynthesis and Jungian approaches. I was a member of the Bristol Psychotherapy Association Committee and have presented talks at The CG Jung Lectures, Bristol and The Bath Psychotherapy Association.

Other than attending the CG Jung lectures in Bristol or talks put on by the Bath Analytic Network, I am not undergoing any formal training at the moment and keep this situation under review. I undertake research for my writing (articles on this site)
I have an established small-private practice in Frome and engage in weekly supervision with a Psychotherapist who is also a Buddhist Chaplain.

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Individual Psychotherapy,
Counselling & Supervision
in Frome and Somerset.

07812 544542 (Mob)

Gary Tomkins BA Hons., Dip.