By Nina Carmel
"There is no reality except the one contained within us. That is why so many people live such an unreal life. They take the images outside them for reality and never allow the world within the body and mind to reveal itself."
--Herman Hesse
As a psychodynamic psychotherapist and as a teacher of yoga and meditation, I have been trained in Relational Psychoanalytic Psychotherapy, as well as Bioenergetic Analysis, Mind-Body therapies and Sensori-Motor approaches to trauma. These complementary modalities have led me to find both the Buddhist as well as Hindu teachings on the centrality of the body deeply resonant and affirming.
Whether we are following the breath, listening to qualities of sound, or tuning into the range of visceral sensations in mindfulness practice, we are connecting with our sensory experience through what is known in Buddhist teaching as the six sense "doors" of perception. (In Buddhism the sixth sense is thinking.) According to the American Buddhist teacher, Jack Kornfield, Buddhism considers the human body precious because "it provides the necessary conditions to realize freedom and true happiness."
Grounding in reality happens through contact with our body. Equally and essentially important is that through the physical, visible body, we connect with a deeper reality of Being. Eckhart Tolle, the modern spiritual teacher, places the body at the center of his teaching on cultivating attention to the present moment.
As in these major Eastern teachings, Tolle claims that "in our deepest center we already know that the body -- subject to disease, old age, and death -- is ultimately unreal and not who/what we really are." In Buddhist teaching, this is our deepest delusion regarding our essential reality. Eckart Tolle tells us, "Do not turn your attention elsewhere in your search for the Truth, for it is nowhere else to be found but within your body."
Having spent most of my life in some form of movement or body-based practice (as a competitive gymnast, professional dancer, dance teacher, massage therapist, in Mind-Body therapy trainings, practicing and teaching yoga, and meditation), I have come to appreciate the physical form, the expression of the beauty and poetry of the body through dance and the healing potential of body therapies, and the contemplative practices of yoga and meditation.
The foundation of my professional, and personal, path was established at the age of 16, in 1976, when my class in world religions at a progressive high school was invited to visit the original Kripalu ashram in Sumneytown, PA. At the time I had been competing nationally as a gymnast, training 30 hours a week. This was to be my first immersive experience with a concentration practice.
At Kripalu we were invited to participate in a guided meditation where we were instructed to lie down and close our eyes. We were told to "relax...notice your body breathing...feel your body lying on the floor...let it sink..." I was well into it at this point as my mind was so accustomed to being focused on working with my body in gymnastics.
The meditation experience was different, however, in that it was an introduction to the finesse of the mind by way of "felt experience" of the body in its physicality and its "subtler layers" as the yogic/Hindu tradition calls it. The outward freedom I had lived for while soaring, twisting, and flipping through space as a gymnast I now found in the spaciousness of the "inner body."
Having been, up to that point, a fairly shy, diligent student, and disciplined athlete, I wasn't prone to public outbursts, but now I suddenly found myself feeling uncharacteristically compelled to somehow share the "good news." ("It's all within. There's unending freedom inside!")
I began leading my classmates in guided meditation, unknowingly setting my sails on a life-long voyage of studying Eastern philosophy, meditation, yoga and psychology.
A decade later, having lived in two meditation centers in Europe, I came to deepen my practice and understanding of the importance of knowing the mind so as to recognize the afflictions of greed, hatred and delusion. I learned to use the body as the truth-teller of our lives and as the gateway to recognizing and feeling both our humanity and our divinity.
As a practicing psychotherapist, I then came to experience that which I had discovered as a teen - that the layers of defenses don't alter our basic nature. And yet we need to work through our repetition compulsions so as to connect with ourselves, with others, and with life, to feel the liberation that we have available to us.
So, on a practical level, how does one work with Mindfulness with and through the body? In my current clinical practice I run Mindful Therapy Groups which utilize Mindful Yoga, Mindfulness Meditation, followed by group work.
I begin each weekly group session with Mindful Yoga practice. Like meditation on the cushion, this practice focuses on "staying with" the sensations that arise in each particular pose; on utilizing the breath as a point of focus, as well as a tool for building tolerance/capacity for unpleasant sensations; investigating the mind's responses to what the body is experiencing, and highlighting options for relating in more wholesome ways. Attending to the energetics of the body, as one deepens into contact with the inner body by way of the yoga practice, provides a language for the formless dimension of turning one's attention inward.
Some sessions are focused on where we push ourselves - where we can soften, watching judgments rise, accepting the truth of what our older body perhaps can and no longer can do, etc. The yoga session ends with a guided relaxation (known to yoga practitioners as Shivasana). In the Hindu tradition Shivasana is the turning inward towards concentration, absorption and meditation. Yoga is considered preparatory for sitting in meditation. Then, I guide a mindfulness or compassion practice which will correspond to the theme the group is currently working with - e.g., greed, hatred, delusion; the four immeasurables; skillful action, wise speech; anger, grief, or fear.
After the sitting meditation the group gathers for inquiry and process of whatever is arising from the practices. We might explore where one might be stuck, hooked, confused.
There may be strong emotion that needs working through. The emphasis is on the hindrances as they appear. The group members practice internalizing the support from others as a healing presence. They also work with internalized objects where and when they are seen to be playing out. And the group members commit to practicing right speech and right action when working with group relational dynamics.
For those who find this approach appropriate and useful I find that working directly with the body in this way seems to expedite work that can take clients years to get to in talking therapy alone.
After years of leading this body-centered therapy process, I am witness to, and believer in the nourishing, irreplaceable power of the Sangha for one's personal well-being and as a member of a growing, nurturing, playful and compassionate community.
Nina Carmel, MSW, RYT has a private practice in Group, Couple and Individual Psychodynamic Psychotherapy; Consulting; and Coaching in both Lincoln and Arlington, MA. She teaches Mindful Yoga classes and leads Meditation classes, workshops and retreats from the Buddhist, Hindu, Advaita Vedanta and Zen traditions. Nina is a graduate of the first Certificate training group at IMP.
To contact Nina: ninajean43@yahoo.com